My aim in this paper is to develop and defend a novel answer to a question that has recently generated a considerable amount of controversy. The question concerns the normative significance of peer disagreement. Suppose that you and I have been exposed to the same evidence and arguments that bear on some proposition: there is no relevant consideration which is available to you but not to me, or vice versa. For the sake of concreteness, we might picture.

Looking back on it, it seems almost incredible that so many equally educated, equally sincere compatriots and contemporaries, all drawing from the same limited stock of evidence, should have reached so many totally different conclusions---and always with complete certainty.

Looking back on it, it seems almost incredible that so many equally educated, equally sincere compatriots and contemporaries, all drawing from the same limited stock of evidence, should have reached so many totally different conclusions---and always with complete certainty.

In this paper, I explore the relationship between epistemic rationality and instrumental rationality, and I attempt to delineate their respective roles in typical instances of theoretical reasoning. My primary concern is with the instrumentalist conception of epistemic rationality: the view that epistemic rationality is simply a species of instrumental rationality, viz. instrumental rationality in the service of one's cognitive or epistemic goals. After sketching the relevance of the instrumentalist conception to debates over naturalism and 'the ethics of belief', I argue (...) that, despite enjoying considerable popularity among both epistemologists and philosophers of science, it is ultimately indefensible. Having thus argued for the distinctness of epistemic and instrumental rationality, I attempt to clarify the role played by each in typical instances of theoretical reasoning. I suggest that being theoretically rational--that is, being proficient with respect to theoretical reasoning--is best construed as a hybrid virtue, inasmuch as it involves manifesting sensitivity to two very different kinds of reasons. (shrink)

The concept of evidence is central to both epistemology and the philosophy of science. Of course, ‘evidence’ is hardly a philosopher's term of art: it is not only, or even primarily, philosophers who routinely speak of evidence, but also lawyers and judges, historians and scientists, investigative journalists and reporters, as well as the members of numerous other professions and ordinary folk in the course of everyday life. The concept of evidence would thus seem to be on firmer pre-theoretical ground than (...) various other concepts which enjoy similarly central standing within philosophy. (Contrast, for example, the epistemologist's quasi-technical term ‘epistemic justification’.). (shrink)

Suppose that you and I disagree about some non-straightforward matter of fact (say, about whether capital punishment tends to have a deterrent effect on crime). Psychologists have demonstrated the following striking phenomenon: if you and I are subsequently exposed to a mixed body of evidence that bears on the question, doing so tends to increase the extent of our initial disagreement. That is, in response to exactly the same evidence, each of us grows increasingly confident of his or her original (...) view; we thus become increasingly polarized as our common evidence increases. I consider several alternative models of how people reason about newly-acquired evidence which seems to disconfirm their prior beliefs. I then explore the normative implications of these models for the phenomenon in question. (shrink)

In this paper, I explore the question of whether the expected consequences of holding a belief can affect the rationality of doing so. Special attention is given to various ways in which one might attempt to exert some measure of control over what one believes and the normative status of the beliefs that result from the successful execution of such projects. I argue that the lessons which emerge from thinking about the case ofbelief have important implications for the way we (...) should think about the rationality of a number of other propositional attitudes,such as regret, desire, and fear. Finally,I suggest that a lack of clarity with respect to the relevant issues has given rise to a number of rather serious philosophical mistakes. (shrink)

In this paper, I explore the question of whether the expectedconsequences of holding a belief can affect the rationality ofdoing so. Special attention is given to various ways in whichone might attempt to exert some measure of control over whatone believes and the normative status of the beliefs thatresult from the successful execution of such projects. I arguethat the lessons which emerge from thinking about the case ofbelief have important implications for the way we should thinkabout the rationality of a (...) number of other propositional attitudes,such as regret, desire, and fear. Finally,I suggest that a lack of clarity with respect to the relevant issueshas given rise to a number of rather serious philosophical mistakes. (shrink)

Suppose that one is at least a minimal realist about a given domain, in that one thinks that that domain contains truths that are not in any interesting sense of our own making. Given such an understanding, what can be said for and against the method of reflective equilibrium as a procedure for investigating the domain? One fact that lends this question some interest is that many philosophers do combine commitments to minimal realism and a reflective equilibrium methodology. Here, for (...) example, is David Lewis on philosophy: Our “intuitions” are simply opinions: our philosophical theories are the same. Some are commonsensical, some are sophisticated; some are particular; some general; some are more firmly held, some less. But they are all opinions, and a reasonable goal for a philosopher is to bring them into equilibrium. Our common task it to find out what equilibria there are that can withstand examination, but it remains for each of us to come to rest at one or another of them… Once the menu of well-worked out theories is before us, philosophy is a matter of opinion. Is that to say that there is no truth to be had? Or that the truth is of our own making, and different ones of us can make it differently? Not at all! If you say flatly that there is no god, and I say that there are countless gods but none of them are our worldmates, then it may be that neither of us is making any mistake of method. We may each be bringing our opinions to equilibrium in the most careful possible way, taking account of all the arguments, distinctions, and counterexamples. But one of us, at least, is making a mistake of fact. Which one is wrong depends on what there is (1983: x-xi). In addition to philosophy in general, the method of reflective equilibrium has also been endorsed as the appropriate procedure for investigating various other subject.. (shrink)

The concept of evidence is among the central concerns of epistemology broadly construed. As such, it has long engaged the intellectual energies of both philosophers of science and epistemologists of a more traditional variety. Here I briefly survey some of the more important ideas to have emerged from this tradition of reflection. I then look somewhat more closely at an issue that has recently come to the fore, largely as a result of Williamson's Knowledge and Its Limits: that of whether (...) one's evidence supervenes on one's non-factive mental states. (shrink)

According to one view about the rationality of belief, such rationality is ultimately nothing other than the rationality that one exhibits in taking the means to one’s ends. On this view, epistemic rationality is really a species or special case of instrumental rationality. In particular, epistemic rationality is instrumental rationality in the service of one’s distinctively cognitive or epistemic goals (perhaps: one’s goal of holding true rather than false beliefs). In my (2003), I dubbed this view the instrumentalist conception of (...) epistemic rationality. (shrink)

A Moorean fact, in the words of the late David Lewis, is ‘one of those things that we know better than we know the premises of any philosophical argument to the contrary’. Lewis opens his seminal paper ‘Elusive Knowledge’ with the following declaration.

In this paper, I sketch a general framework for theorizing about bias and bias attributions. According to the account, paradigmatic cases of bias involve systematic departures from genuine norms. I attempt to show that the account illuminates a number of important psychological phenomena, including: the fact that accusations of bias frequently inspire not only denials but also countercharges of bias (“you only think that I'm biased because you're biased!”); the fact that we tend to see ourselves as less biased than (...) our peers (the so‐called ‘bias blind spot’); and the fact that we tend to see people who share our views as less biased than people who don't. I explore the circumstances in which we're committed to believing that those who disagree with us are not only mistaken but also biased simply because they disagree with us in the way that they do. In addition, the account also sheds light on another notorious and well‐documented psychological phenomenon: the fact that introspection is an unreliable way of detecting our biases. On the account that I offer, the unreliability of introspection for this purpose isn't a contingent fact that depends on the finer details of human psychology but rather holds of necessity: even God could not have made us creatures who reliably detect our own biases by way of introspection. (shrink)

In this age of post-Moorean modesty, many of us are inclined to doubt that philosophy is in possession of arguments that might genuinely serve to undermine what we ordinarily believe. It may perhaps be conceded that the arguments of the skeptic appear to be utterly compelling; but the Mooreans among us will hold that the very plausibility of our ordinary beliefs is reason enough for supposing that there must be something wrong in the skeptic’s arguments, even if we are unable (...) to say what it is. In so far then, as the pretensions of philosophy to provide a world view rest upon its.. (shrink)

Roger’s official statement of the thesis that he defends reads as follows: Uniqueness : If an agent whose total evidence is E is fully rational in taking doxastic attitude D to P, then necessarily, any subject with total evidence E who takes a different attitude to P is less than fully rational. Following Roger, I’ll call someone who denies Uniqueness a Permissivist . In what follows, I’ll argue against Uniqueness and defend Permissivism.

Throughout the history of western philosophy, the Socratic injunction to ‘follow the argument where it leads’ has exerted a powerful attraction. But what is it, exactly, to follow the argument where it leads? I explore this intellectual ideal and offer a modest proposal as to how we should understand it. On my proposal, following the argument where it leaves involves a kind of modalized reasonableness. I then consider the relationship between the ideal and common sense or ‘Moorean’ responses to revisionary (...) philosophical theorizing. (shrink)

With respect to inductive reasoning, there are at least two broad projects that have been of interest to philosophers. The first project is that of accurately describing paradigmatic instances of inductive reasoning in the sciences and in everyday life. Thus, we might ask, of some particular historical episode, how exactly Newton, or Darwin, or Einstein arrived at some conclusion on the basis of the evidence that was before him. The second project is one of justification. The task here is that (...) of showing why paradigmatic inductive reasoning is good reasoning, or why skeptical challenges which purport to undermine the legitimacy of such reasoning fail to do so. As I understand it, this second, justificatory project prominently includes, but is not limited to, the task of either solving or dissolving Hume’s skeptical critique of induction.[1] Neither of these projects is trivial. Indeed, many think that we are currently far from successfully completing either one. But in any case, it would seem that the descriptive project has a certain priority to the justification project. After all, how could one justify our inductive practices, or defend them against skeptical challenge, in the absence of some reasonably detailed and accurate description of those practices? Given this apparent priority, it is a striking fact that the justification project has often been pursued in the absence of any significant attention to the project of accurate description. In particular, a great deal of the traditional discussion of Hume’s problem of induction has proceeded against the background of hopelessly crude models of our actual inductive practice—a fact sometimes acknowledged by participants in such discussions themselves. Plausibly, the thought which underlies this procedure is the following: whatever force Hume’s critique ultimately possesses, that force is not tied to the specific content of the general rules or principles that we follow in reasoning inductively. Rather, the force of Hume’s critique depends on our following any general rules or principles at all.. (shrink)

If you are more likely to continue a course of action in virtue of having previously invested in that course of action, then you tend to honor sunk costs. It is widely thought both that (i) individuals often do give some weight to sunk costs in their decision-making and that (ii) it is irrational for them to do so. In this paper I attempt to cast doubt on the conventional wisdom about sunk costs, understood as the conjunction of these two (...) claims. (shrink)

Artificial Intelligence research and regulation seek to balance the benefits of innovation against any potential harms and disruption. However, one unintended consequence of the recent surge in AI research is the potential re-orientation of AI technologies to facilitate criminal acts, term in this chapter AI-Crime. AIC is theoretically feasible thanks to published experiments in automating fraud targeted at social media users, as well as demonstrations of AI-driven manipulation of simulated markets. However, because AIC is still a relatively young and inherently (...) interdisciplinary area—spanning socio-legal studies to formal science—there is little certainty of what an AIC future might look like. This chapter offers the first systematic, interdisciplinary literature analysis of the foreseeable threats of AIC, providing ethicists, policy-makers, and law enforcement organisations with a synthesis of the current problems, and a possible solution space. (shrink)

This book is a philosophical exploration of bias and our practices of attributing it. It develops and defends the norm-theoretic account of bias, according to which objectionable biases involve systematic departures from objective norms or standards of correctness. It explores the perspectival character of bias attributions, or the ways in which our views about which people and sources of information are biased about a topic are influenced and constrained, both rationally and psychologically, by our views about the topic itself. The (...) book defends a robust pluralism about bias, according to which a radical diversity of things are genuinely biased, with none of these more fundamental than all of the rest. Biases of people are understood as multiply realizable dispositions to depart from objective norms. It offers a novel account of the bias blind spot, or our tendency to fail to see bias in ourselves in a way that we see it in others. It explores the connections between bias and central topics in the theory of knowledge, including truth, knowledge, rationality, reliability, introspection, skepticism, and disagreement. A number of racial conclusions are defended: that both rationality and morality sometimes require us to be biased; that in many cases of disagreement, we are rationally required to view those who disagree with us as biased, even if we know nothing about how they arrived at their views or why they hold them; and that even God could not have made us reliable detectors of our own biases through introspection. (shrink)

This book offers an analysis of the ways a linked set of ethico-political concepts - responsibility, rights, freedom, equality, and justice - might be re-thought, in view of the linguistic deconstruction of their underlying principle, the individual human subject. In a series of readings of contemporary thinkers and their philosophical antecedents the author argues that an encounter with the difficulties of reading language, precisely what resists the immediate comprehension or mastery of a subject, enables in turn a new thought of (...) rights and responsibility. The book is driven by a sense that literary and theoretical questions, and the ideas or concepts they appeal to or provoke, play a critical role in the way we think about and experience politics. The author seeks to harness this specialized discourse in order to consider what ethical and political thinking might learn from literature and its theorists. (shrink)

This article explores the epistemological significance of disagreement in philosophy in the light of some currently prominent theories of disagreement. More specifically, it asks whether the kind of pervasive and intractable disagreement that is characteristic of philosophy warrants a certain kind of skepticism about the subject. Some hold that, given the kind of disagreement found in philosophy, it would be irrational to hold confident views about controversial philosophical questions. According to this line of thought, the rational response to the diversity (...) of opinion within philosophy is that of the philosophical agnostic, who consistently suspends judgment about controversial issues. Against this, it is argued that there is no plausible view about the epistemology of disagreement on which philosophical agnosticism is compelling. (shrink)

Animals are an important part of our social, economic and corporate world. Their wellbeing is significantly affected by the ways in which humans treat them. However, animals have long remained (and, indeed, continue to remain) effectively invisible in the business ethics and corporate responsibility discourse. This article argues in favor of the moral necessity of according animal welfare a higher priority in business. In line with most streams in both recent and traditional animal ethics, this article derives the avoidance of (...) unnecessary animal suffering as the moral minimum standard for responsible management in the livestock industry. Based on a broad range of different interpretations of what animal suffering may be necessary, the article discusses three distinct ways in which humans working in the animal industry could meet their moral responsibility to avoid unnecessary suffering, and, with this, increase animal welfare: by ameliorating circumstances for animals, by aiming at a two-pronged transformation, or by transforming into a “zero-suffering” business. Considering animal welfare as a legitimate ethical value in and of itself is a first step towards overcoming the anthropocentric bias in today's sustainability and corporate responsibility debate. (shrink)

When do people say that they are moved, and does this experience constitute a unique emotion? We review theory and empirical research on being moved across psychology and philosophy. We examine feeling labels, elicitors, valence, bodily sensations, and motivations. We find that the English lexeme being moved typically (but not always) refers to a distinct and potent emotion that results in social bonding; often includes tears, piloerection, chills, or a warm feeling in the chest; and is often described as pleasurable, (...) though sometimes as a mixed emotion. While we conclude that it is a distinct emotion, we also recommend studying it in a more comprehensive emotion framework, instead of using the ambiguous vernacular term being moved as a scientific term. (shrink)

The continuing viability of the free‐radical theory of ageing has been questioned following apparently incompatible recent results. We show by modelling positional effects of the generation and primary targets of reactive oxygen species that many of the apparently negative results are likely to be misleading. We conclude that there is instead a need to look more closely at the mechanisms by which free radicals contribute to age‐related dysfunction in living systems. There also needs to be deeper understanding of the dynamics (...) of accumulation and removal of the various kinds of molecular damage, in particular mtDNA mutations. Finally, the expectation that free‐radical damage on its own might cause ageing needs to be relinquished in favour of the recognition that the free‐radical theory is just one of the multiple mechanisms driving the ageing process. (shrink)

In an effort to assess the latest thinking in the Roman Catholic Church on economic matters, we examine the newest encyclical by Pope Benedict XVI, Caritas in Veritate (Charity in Truth) for guidance concerning marketing and business strategy. Core ethical values, consistent with historical Catholic Social Teachings (CST), are retained. However, some important nuances are added to previous treatments, and, reflecting the mind of the current Pontiff, certain points of emphasis are shifted to account for recent global developments. Key areas (...) of consistency and differences (as we perceive them) are spelled out along with some brief commentary on the evolution of the CST position on matters of importance to business decision makers. We close our analysis with a brief discussion of how the lessons of the encyclical can be applied to selected marketing problems embedded with ethical issues, including some criteria for evaluating marketing programs. Finally, we note some editorial commentary published in the wake of the letter’s release along with our own summation. (shrink)

This chapter explores one theme that in the author judgment has not received as much sustained attention as it warrants: the distinction between historical and current time slice theories of epistemic justification. It devotes to the hermeneutical tasks of explicating and contextualizing the distinction between historical and current time slice theories. The chapter examines Goldman's longstanding claim that no current time slice theory can possibly do justice to the epistemic role of preservative memory. It argues that a principle governing preservative (...) memory proposed by Goldman. The author argues that a recent attempt by Earl Conee and Richard Feldman to meet Goldman's challenge by providing a current time slice reconstruction of the relevant epistemic phenomena is similarly unsuccessful. The chapter develops argument against current time slice theories, an argument that proceeds from the detailed consideration of certain cases involving temporally extended reasoning. (shrink)

As part of a book symposium on Erwin Dekker's Jan Tinbergen (1903–1994) and the Rise of Economic Expertise (2021), Thomas Kayzel reflects on Tinbergen being the 'ideal Weberian scientist' while also combining politics with science.

This chapter contains sections titled: I II III References.

Those who favor externalist accounts of knowledge and justification often accuse their internalist opponents of playing into the hands of skeptic. According to this line of thought, internalists characteristically set overly demanding requirements for knowledge and justification, requirements which ordinary believers infrequently satisfy: the internalist is thus committed by his or her own theory to a massive and implausible revisionism about the extent of what we know and justifiably believe. For reasons that I explore, the version of internalist foundationalism developed (...) by BonJour might seem particularly vulnerable to this charge. Given this, one of the most striking and provocative claims of the present work is BonJour's insistence that his theory fares no worse than--and indeed, compares favorably with--Sosa's externalist virtue theory with respect to the issue of skepticism. My primary concern in this short paper is to evaluate BonJour's claim. (shrink)

In his book Prejudice, Endre Begby argues that people who hold paradigmatically prejudiced beliefs – for example, the belief that women are less adept at math than men – might be fully rational in holding those beliefs. In this article, I argue that Begby fails to provide compelling examples of beliefs that are both rational and prejudiced. On Begby’s account, whether a belief is prejudiced is determined by its content: it follows that any two token beliefs with the same content (...) will either both be prejudiced, or both unprejudiced, regardless of how they differ in other respects. I sketch an alternative account, on which whether a person’s belief counts as prejudiced might be sensitive to a greater range of factors. I then turn to Bebgy’s discussion of ‘evidential preemption,’ a phenomenon by which certain speech acts seem to inoculate themselves from having their contents disconfirmed or falsified by later counterevidence. I argue for skepticism about evidential preemption. To the extent that there is a genuine normative phenomenon in the neighborhood, it is the familiar one of testimonial defeat, in which testimony from one source is neutralized by conflicting testimony from another source that one has reason to think is more reliable. (shrink)

In the theory and history of ecology, Frederic Clements’s theory of plant communities is usually presented as the historical prototype and a paradigmatic example of synecological organicism, characterised by the assumption that ecological communities are functionally integrated units of mutually dependent species. In this paper, I will object to this standard interpretation of Clements’s theory. Undoubtedly, Clements compares plant communities with organisms and calls them “complex organisms” and “superorganisms”. Further, he can indeed be regarded as a proponent of ecological organicism—provided (...) that one defines ecological organicism as the interpretation of synecological units according to the model of the individual organism. However, Clements’s theory does not include the assumption that mutual dependence is a principle of the organisation of plant communities. Rather, he interprets plant communities as top-down control-hierarchical entities, in which subordinate species depend on dominant species—but not the other way around. Therefore, his theory represents what may be called ‘control-hierarchical organicism’ as against ‘mutualistic organicism’. The erroneous attribution to Clements of ‘mutualistic organicism’ might be due to an unawareness of the existence of different concepts of the organism. This unawareness results in the projection on Clements’s theory of a seemingly self-evident mutualistic concept of organism that Clements himself did not use as a basis for his theory of plant communities. (shrink)

Max Weber’s reply to Werner Sombart’s lecture on technology and culture, presented at the first meeting of the German Sociological Society held in Frankfurt in 1910, is discussed in terms of its conventional and improvised character as a distinctive mode of ‘sociological’ speech. Emphasis is placed on the specific rhetorical circumstances that gave rise to these remarks, especially with regard to Weber’s status as an authorized speaker at the meeting, and their formulation as a response to Marxist theories accepted or (...) criticized by members of the audience. In characterizing the relationship between technology and culture specifically as a topic of sociological discourse, Weber’s comments therefore constitute a speech-act in their own right. They both conform to the protocols of ‘value-free’ academic debate upheld by the Society and experiment with this new genre and forum of intellectual discussion. Weber’s innovative aspirations are ultimately in tension with his efforts to routinize or even rationalize the scholarly vocation ( Beruf) of sociology as both an inward calling and an institutionalized profession that can speak critically to the most pressing and relevant issues of the day. (shrink)

Scheler’s impact on Non-conformism points to an affinity between the phenomenology of affectivity and the antibourgeois movement in interwar France. Scheler himself calls on the vitalism of Guyau and Bergson to argue against projective concepts of empathy. He broadens affective situations into an interaction between bourgeois tendencies to narrow ressentiment and generous cultural dynamics. Non-conformists appropriate these modes of affectivity, pried from faith contexts. Jankélévitch transforms Scheler’s value ethic into an aggressive virtue ethic. Corbin draws from Scheler the inspiration for (...) a syncretistic anthropology of responsiveness. With reference to Scheler, Aron develops an ethic of value decisions that is free from ressentiment. (shrink)

Taking Max Weber's conception of the modern capitalist world system as a classical precedent, and with reference to a series of analytical schemas on capital formation, this essay takes three recent books as a starting point for examining the revival of critical theoretical attention to 'the new capitalism'. The Social Structures of the Economy by Pierre Bourdieu focuses on the erosion of the separation between business and household economies by providing a case study of the construction boom in single-family dwellings (...) which replaced the public housing movement in 1980s France. Also concentrating on recent French history, Luc Boltanski and Eve Chiapello, in their monumental book The New Spirit of Capitalism, argue that the post-industrial restructuring of 'formally free' labour was provoked by countercultural protest in the 1960s and further justified by managerial discourses advocating postmodern 'flexibilization' in the 1990s. Finally, Nigel Thrift's Knowing Capitalism enumerates recent examples demonstrating how the 'rational' accounting of economic capital is increasingly expanded and intensified by commodified cultural circuits which facilitate flows of information between business schools, management consultants and entrepreneurial gurus and in a variety of everyday spaces and ordinary practices. While each of these works convincingly projects the resurrection of 'the spirit of capitalism' on local and global scales, they have less to say about the underlying political dynamics or emerging alternatives to this process. (shrink)