Mark Schroeder has argued that all reasonable forms of inconsistency of attitude consist of having the same attitude type towards a pair of inconsistent contents (A-type inconsistency). We suggest that he is mistaken in this, offering a number of intuitive examples of pairs of distinct attitudes types with consistent contents which are intuitively inconsistent (B-type inconsistency). We further argue that, despite the virtues of Schroeder's elegant A-type expressivist semantics, B-type inconsistency is in many ways the more natural choice in developing (...) an expressivist account of moral discourse. We close by showing how to adapt ordinary formality-based accounts of logicality to define a B-type account of logical inconsistency and distinguish it from both semantic and pragmatic inconsistency. In sum, we provide a roadmap of how to develop a successful B-type expressivism. (shrink)

It is often claimed that there is an explanatory divide between an expressivist account of normative discourse and a realist conception of normativity: more precisely, that expressivism and realism offer conflicting explanations of (i) the metaphysical structure of the normative realm, (ii) the connection between normative judgment and motivation, (iii) our normative beliefs and any convergence thereof, or (iv) the content of normative thoughts and claims. In this paper I argue that there need be no such explanatory conflict. Given (...) a minimalist approach to the relevant metaphysical and semantic notions, expressivism is compatible with any explanation that would be acceptable as a general criterion for realism. (shrink)

Pragmatists have traditionally been enemies of representationalism but friends of naturalism, when naturalism is understood to pertain to human subjects, in the sense of Hume and Nietzsche. In this volume Huw Price presents his distinctive version of this traditional combination, as delivered in his René Descartes Lectures at Tilburg University in 2008. Price contrasts his view with other contemporary forms of philosophical naturalism, comparing it with other pragmatist and neo-pragmatist views such as those of Robert Brandom and Simon Blackburn. Linking (...) their different 'expressivist' programmes, Price argues for a radical global expressivism that combines key elements from both. With Paul Horwich and Michael Williams, Brandom and Blackburn respond to Price in new essays. Price replies in the closing essay, emphasising links between his views and those of Wilfrid Sellars. The volume will be of great interest to advanced students of philosophy of language and metaphysics. (shrink)

This paper addresses the “creeping minimalism” challenge to quasi-realist forms of expressivism by arguing that the solution suggested by Dreier doesn’t work and proposing an alternative solution based on the different inferential roles of ethical and descriptive judgments.

Epistemic expressivists maintain, to a first approximation, that epistemic assertions express non-cognitive mental states, like endorsements, valuations, or pro-attitudes, rather than cognitive mental states such as beliefs. Proponents of epistemic expressivism include Chrisman, Gibbard, Field, Kappel, and Ridge, among others. In this paper, I argue for an alternative view to epistemic expressivism. The view I seek to advocate is inspired by hybrid expressivist theories about moral judgments, Copp Oxford studies in metaethics, 2009), Finlay, Strandberg ). According to these (...) hybrid views, moral judgments express semantically cognitive or representational states and pragmatically convey the speaker’s non-cognitive mental states via implicatures. I will argue that a particular version of this view can reasonably be extended to epistemic judgments and that it has several advantages over its expressivist and cognitivist competitors. In particular, I will try to show that there exist certain phenomena in the epistemic domain that seem to be best accounted for by expressivist theories of epistemic judgments. However, a version of hybrid expressivism that maintains that epistemic judgments convey the attributor’s non-cognitive mental states via generalized conversational implicatures is able to account for these phenomena just as well without running afoul of the main problems that have been identified for different versions of epistemic expressivism. (shrink)

This paper is about Truth Minimalism, Norm Expressivism, and the relation between them. In particular, it is about whether Truth Minimalism can help to solve a problem thought to plague Norm Expressivism. To start with, let me explain what I mean by 'Truth Minimalism' and 'Norm Expressivism.'.

The basic idea of expressivism is that for some sentences ‘P’, believing that P is not just a matter of having an ordinary descriptive belief. This is a way of capturing the idea that the meaning of some sentences either exceeds their factual/descriptive content or doesn’t consist in any particular factual/descriptive content at all, even in context. The paradigmatic application for expressivism is within metaethics, and holds that believing that stealing is wrong involves having some kind of desire-like (...) attitude, with world-tomind direction of fit, either in place of, or in addition to, being in a representational state of mind with mind-to-world direction of fit. Because expressivists refer to the state of believing that P as the state of mind ‘expressed’ by ‘P’, this view can also be described as the view that ‘stealing is wrong’ expresses a state of mind that involves a desire-like attitude instead of, or in addition to, a representational state of mind. According to some expressivists - unrestrained expressivists, as I’ll call them - there need be no special relationship among the different kinds of state of mind that can be expressed by sentences. Pick your favorite state of mind, the unrestrained expressivist allows, and there could, at least in principle, be a sentence that expressed it. Expressivists who seem to have been unrestrained plausibly include Ayer in Language, Truth, and Logic, and Simon Blackburn in many of his writings, including his [1984], [1993], and.. (shrink)

Expressivists explain the expression relation which obtains between sincere moral assertion and the conative or affective attitude thereby expressed by appeal to the relation which obtains between sincere assertion and belief. In fact, they often explicitly take the relation between moral assertion and their favored conative or affective attitude to be exactly the same as the relation between assertion and the belief thereby expressed. If this is correct, then we can use the identity of the expression relation in the two (...) cases to test the expressivist account as a descriptive or hermeneutic account of moral discourse. I formulate one such test, drawing on a standard explanation of Moore's paradox. I show that if expressivism is correct as a descriptive account of moral discourse, then we should expect versions of Moore's paradox where we explicitly deny that we possess certain affective or conative attitudes. I then argue that the constructions that mirror Moore's paradox are not incoherent. It follows that expressivism is either incorrect as a hermeneutic account of moral discourse or that the expression relation which holds between sincere moral assertion and affective or conative attitudes is not identical to the relation which holds between sincere non-moral assertion and belief. A number of objections are canvassed and rejected. (shrink)

Moral realism and antirealist-expressivism are of course incompatible positions. They disagree fundamentally about the nature of moral states of mind, the existence of moral states of affairs and properties, and the nature and role of moral discourse. The central realist view is that a person who has or expresses a moral thought is thereby in, or thereby expresses, a cognitive state of mind; she has or expresses a belief that represents a moral state of affairs in a way that (...) might be accurate or inaccurate. The view of antirealist-expressivism is that such a person is in, or expresses, a conative state of mind, one that consists in a certain kind of attitude or motivational stance toward something, such as an action or a person. Realism holds that moral thoughts have truth conditions and that in some cases these truth conditions are satisfied so that our moral thoughts are true. Antirealist-expressivism holds, to a first approximation, that the distinctive moral content of a moral thought does not have truth conditions. (shrink)

I argue that in order to account for normative uncertainty, an expressivist theory of normative language and thought must accomplish two things: Firstly, it needs to find room in its framework for a gradable conative attitude, degrees of which can be interpreted as representing normative uncertainty. Secondly, it needs to defend appropriate rationality constraints pertaining to those graded attitudes. The first task – finding an appropriate graded attitude that can represent uncertainty – is not particularly problematic. I tackle the second (...) task by exploring whether we can devise expressivist versions of the standard arguments used to support rationality constraints on degrees of uncertainty, Dutch book arguments and accuracy-dominance arguments. I show that we can do so, but that the resulting arguments don’t support the same rationality constraints as the original versions of the arguments. (shrink)

Epistemic expressivism is the application of a nexus of ideas, which is prominent in ethical theory (more specifically, metaethics), to parallel issues in epistemological theory (more specifically, metaepistemology). Here, in order to help those new to the debate come to grips with epistemic expressivism and recent discussions of it, I first briefly present this nexus of ideas as it occurs in ethical expressivism. Then, I explain why and how some philosophers have sought to extend it to a (...) version of epistemic expressivism. Finally, I consider a number of objections and replies with the aim of giving the reader the tools needed to begin to evaluate the promise and prospects of epistemic expressivism. (shrink)

I develop a conception of expressivism according to which it is chiefly a pragmatic thesis about some fragment of discourse, one imposing certain constraints on semantics. The first half of the paper uses credal expressivism about the language of probability as a stalking-horse for this purpose. The second half turns to the question of how one might frame an analogous form of expressivism about the language of deontic modality. Here I offer a preliminary comparison of two expressivist (...) lines. The first, expectation expressivism, looks again to Bayesian modelling for inspiration: it glosses deontically modal language as characteristically serving to express decision-theoretic expectation (expected utility). The second, plan expressivism, develops the idea (due to Gibbard 2003) that this language serves to express 'plan-laden' states of belief. In the process of comparing the views, I show how to incorporate Gibbard's modelling ideas into a compositional semantics for attitudes and modals, filling a lacuna in the account. I close with the question whether and how plan expressivism might be developed with expectation-like structure. (shrink)

According to expressivism, moral judgments are desire-like states of mind. It is often argued that this view is made implausible because it isn’t consistent with the conceivability of amoralists, i.e., agents who make moral judgments yet lack motivation. In response, expressivists can invoke the distinction between dispositional and occurrent desires. Strandberg (Am Philos Quart 49:81–91, 2012) has recently argued that this distinction does not save expressivism. Indeed, it can be used to argue that expressivism is false. In (...) this paper I argue that expressivism is a much more complex thesis than Strandberg assumes. Once these complexities are acknowledged, Strandberg’s arguments are rendered ineffective and expressivism rendered more plausible. (shrink)

Expressivists about epistemic modals deny that ‘Jane might be late’ canonically serves to express the speaker’s acceptance of a certain propositional content. Instead, they hold that it expresses a lack of acceptance. Prominent expressivists embrace pragmatic expressivism: the doxastic property expressed by a declarative is not helpfully identified with that sentence’s compositional semantic value. Against this, we defend semantic expressivism about epistemic modals: the semantic value of a declarative from this domain is the property of doxastic attitudes it (...) canonically serves to express. In support, we synthesize data from the critical literature on expressivism—largely reflecting interactions between modals and disjunctions—and present a semantic expressivism that readily predicts the data. This contrasts with salient competitors, including: pragmatic expressivism based on domain semantics or dynamic semantics; semantic expressivism à la Moss [2015]; and the bounded relational semantics of Mandelkern [2019]. (shrink)

The expressivist advances a view about how we explain the meaning of a fragment of language, such as claims about what we morally ought to do. Critics evaluate expressivism on those terms. This is a serious mistake. We don’t just use that fragment of language in isolation. We make claims about what we morally, legally, rationally, and prudentially ought to do. To account for this linguistic phenomenon, the expressivist owes us an account not just of each fragment of language, (...) but of how they weave together into a broader tapestry. I argue that expressivists face a dilemma in doing so: either they fail to explain the univocality of terms like 'ought', or they fail to explain when normative statements are and aren't inconsistent. (shrink)

According to a persistent objection against metaethical expressivism, this view is committed to a strong version of internalism which is unable to account for cases where a person’s moral judgment and motivation come apart. Recently, leading expressivists have argued that they can meet this objection by maintaining that moral judgments consist in non-cognitive states that motivate in normal conditions. In this paper, it is maintained that an important dimension of internalism has, on the whole, gone unnoticed: Internalist claims vary (...) depending on whether moral judgments and motivation are understood as dispositional states or occurrent states. This variation can be invoked in an argument showing that expressivists are indeed committed to versions of internalism that make it impossible to account for cases in which moral judgment and motivation diverge. (shrink)

Moral realism and antirealist-expressivism are of course incompatible positions. They disagree fundamentally about the nature of moral states of mind, the existence of moral states of affairs and properties, and the nature and role of moral discourse. The central realist view is that a person who has or expresses a moral thought is thereby in, or thereby expresses, a cognitive state of mind; she has or expresses a belief that represents a moral state of affairs in a way that (...) might be accurate or inaccurate. The view of antirealist-expressivism is that such a person is in, or expresses, a conative state of mind, one that consists in a certain kind of attitude or motivational stance toward something, such as an action or a person. Realism holds that moral thoughts have truth conditions and that in some cases these truth conditions are satisfied so that our moral thoughts are true. Antirealist-expressivism holds, to a first approximation, that the distinctive moral content of a moral thought does not have truth conditions. (shrink)

In this essay, we extend earlier inferentialist-expressivist treatments of traditional logical, semantic, modal, and representational vocabulary (Brandom 1994, 2008, 2015; Peregrin 2014) to explanatory vocabulary. From this perspective, Inference to the Best Explanation (IBE) appears to be an obvious starting point. In its simplest formulation, IBE has the form: A best explains why B, B; so A. It thereby captures one of the central inferential features of explanation. An inferentialist-expressivist treatment of “best explains” would treat it as a logical operator. (...) Analogous to the inferentialist-expressivist treatment of other logical operators, this essay aims to provide introduction and elimination rules for “best explains.” Indeed, by exhibiting a form of detachment, IBE superficially looks like an elimination rule. The sequent calculus LEA+, described in Section 5 below, makes good on this intuition. By showing how “A best explains why B” is related to the underlying, scientific inference “A, so B,” we can purchase the inference ticket of IBE for no more than the cost of science’s material inferences. (shrink)

Metaethical expressivists claim that we can explain what moral words like ‘wrong’ mean without having to know what they are about – but rather by saying what it is to think that something is wrong – namely, to disapprove of it. Given the close connection between expressivists’ theory of the meaning of moral words and our attitudes of approval and disapproval, expressivists have had a hard time shaking the intuitive charge that theirs is an objectionably subjectivist or mind-dependent view of (...) morality. Expressivism, critics have charged over and again, is committed to the view that what is wrong somehow depends on or at least correlates with the attitudes that we have toward it. Arguments to this effect are sometimes subtle, and sometimes rely on fancy machinery, but they all share a common flaw. They all fail to respect the fundamental idea of expressivism: that ‘stealing is wrong’ bears exactly the same relationship to disapproval of stealing as ‘grass is green’ bears to the belief that grass is green. In this paper I rehearse the motivations for the fundamental idea of expressivism and show how the arguments of Frank Jackson and Philip Pettit [1998], Russ Shafer-Landau [2003], Jussi Suikkanen [2009], and Christopher Peacocke [2004] all fail on this same rock. In part 1 I’ll rehearse the motivation for expressivism – a motivation which directly explains why it does not have subjectivist consequences. Then in each of parts 2-5 I’ll illustrate how each of Jackson and Pettit’s, Peacocke’s, Shafer-Landau’s, and Suikkanen’s arguments work, respectively, and why each of them fails to respect the fundamental parity at the heart of expressivism. Though others have tried before me to explain why expressivism is not committed to any kind of subjectivism or mind-dependence – prominently including Blackburn [1973], [1998], Horgan and Timmons [2006], and, in response to Pettit and Jackson, Dreier [2004] and Smith and Stoljar [2003], the explanation offered in this article is distinguished by its scope and generality.. (shrink)

We develop a novel solution to the negation version of the Frege-Geach problem by taking up recent insights from the bilateral programme in logic. Bilateralists derive the meaning of negation from a primitive *B-type* inconsistency involving the attitudes of assent and dissent. Some may demand an explanation of this inconsistency in simpler terms, but we argue that bilateralism’s assumptions are no less explanatory than those of *A-type* semantics that only require a single primitive attitude, but must stipulate inconsistency elsewhere. Based (...) on these insights, we develop a version of B-type expressivism called *inferential expressivism*. This is a novel semantic framework that characterises meanings by inferential roles that define which *attitudes* one can *infer* from the use of terms. We apply this framework to normative vocabulary, thereby solving the Frege-Geach problem generally and comprehensively. Our account moreover includes a semantics for epistemic modals, thereby also explaining normative terms under epistemic modals. (shrink)

Speech and thought about what the law is commonly function in practical ways, to guide or assess behavior. These functions have often been seen as problematic for legal positivism in the tradition of H.L.A. Hart. One recent response is to advance an expressivist analysis of legal statements (Toh), which faces its own, familiar problems. This paper advances a rival, positivist-friendly account of legal statements which we call “quasi-expressivist”, explicitly modeled after Finlay’s metaethical theory of moral statements. This consists in a (...) descriptivist, “rule-relational” semantics combined with a pragmatic account of the expressive and practical functions of legal discourse. We argue that this approach is at least as well-equipped as expressivism to explain the motivational and prescriptive features of “internal” legal statements, as well as a fundamental kind of legal disagreement, while being better positioned to account for various “external” uses of the same language. We develop this theory in a Hartian framework, and in the final part of the paper argue (particularly against Toh’s expressivist interpretation) that Hart’s own views in The Concept of Law are best reconstructed along such quasi-expressivist lines. (shrink)

Expressivist theories of punishment received largely favorable treatment in the 1980s and 1990s. Perhaps predictably, the 2000s saw a slew of critical rejections of the view. It is now becoming evident that, while several objections to expressivism have found their way into print, three concerns are proving particularly popular. So the time is right for a big picture assessment. What follows is an attempt to show that these three dominant objections are not decisive reasons to give up the most (...) plausible forms of the view. Moreover, in addition to the three common objections, expressivism has an acknowledged question mark concerning whether the value of punitive expression outweighs its drawbacks. Here I also map out some promising avenues that the expressivist can take to answer this question. (shrink)

Contemporary expressivists typically deny that all true judgments must represent reality. Many instead adopt truth minimalism, according to which there is no substantive property of judgments in virtue of which they are true. In this article, I suggest that expressivists would be better suited to adopt truth pluralism, or the view that there is more than one substantive property of judgments in virtue of which judgments are true. My point is not that an expressivism that takes this form is (...) true, but that it more readily accommodates the motivations that typically lead expressivists to their view in the first place. (shrink)

The basic idea of logical expressivism in the Brandomian tradition is that logic makes inferential relations explicit and thereby accessible to critical discussion. But expressivists have not given a convincing explanation of what the point of logical theories is. Peregrin provides a starting point by observing a distinction between making explicit and explication in Carnap’s sense of replacing something unclear and vague by something clear and exact. Whereas logical locutions make inferential relations explicit within a language, logical theories use (...) formal languages to explicate inferential roles and meanings of ordinary-language expressions. But Peregrin also holds that the whole point of logical theories is to provide perspicuous models of inferential structures in ordinary language practice. This turns explication into a mere continuation of making explicit by other means, and it leads to a one-sided conception of logic which has no room for evaluating inferential practice in light of logical theories. As a more convincing alternative, I suggest that expressivists rely on the method of reflective equilibrium. This approach is closely related to Carnapian explication, but it has the potential of correcting informal inferential practice without dubious ambitions to replace ordinary languages by logical formalisms. (shrink)

: In recent literature supporting a hybrid view between metaethical cognitivism and noncognitivist expressivism, much has been made of an analogy between moral terms and pejoratives. The analogy is based on the plausible idea that pejorative slurs are used to express both a descriptive belief and a negative attitude. The analogy looks promising insofar as it encourages the kinds of features we should want from a hybrid expressivist view for moral language. But the analogy between moral terms and pejorative (...) slurs is also problematic. In this paper, I argue for two main ways in which we should distinguish between two different types of pejorative terms: slurs, on the one hand, and what I call general pejorative terms, on the other. I examine the problems with the analogy between slurs and moral terms and conclude that general pejorative terms like ‘jerk’ are a better candidate on which to model the potential dual-use behavior of moral terms. So if hybrid theorists are looking for a dual-use model for moral language, they should be careful to base their analogies on general pejoratives, rather than slurs. (shrink)

Geach's problem, the problem of accounting for the fact that judgements expressed using moral terms function logically like other judgements, stands in the way of most noncognitive analyses of moral judgements. The non-cognitivist must offer a plausible interpretation of such terms when they appear in conditionals that also explains their logical interaction with straightforward moral assertions. Blackburn and Gibbard have offered a series of accounts each of which interprets such conditionals as expressing higher order commitments. Each then invokes norms for (...) the coherent acceptance of attitudes to explain why we hold certain combinations inconsistent. Against these accounts the paper presses two related objections: (1) The norms needed to do the explanatory work cannot be strong enough to do that work without also ruling clearly consistent attitudes inconsistent. And (2), the norms of rational attitude acceptance do not neatly track the distinction between consistent and inconsistent attitudes. (shrink)

Suppose that there are objective normative facts and our beliefs about such facts are by-and-large true. How did this come to happen? This is the reliability challenge to normative realism. As has been recently noted, the challenge also applies to expressivist “quasi-realism”. I argue that expressivism is useful in the face of this challenge, in a way that has not been yet properly articulated. In dealing with epistemological issues, quasi-realists typically invoke the desire-like nature of normative judgments. However, this (...) is not enough to prevent the reliability challenge from arising, given that quasi-realists also hold that normative judgments are truth-apt beliefs. To defuse this challenge, we need to isolate a deeper sense in which normative thought is not representational. I propose that we rely on the negative functional thesis of expressivism: normative thought does not have the function of tracking normative facts, or any other kind of facts. This thesis supports an argument to the effect that it is misguided to expect an explanation of our access to normative facts akin to the explanations available in regions of thought that have a tracking function. We should be content with explanations of our reliability that take for granted certain connections between our psychology and the normative truths. (shrink)

The goal of this paper is to show that a cognitivist–externalist view about moral judgment is compatible with a key intuition that motivates non-cognitivist expressivism. This is the intuition that normative judgments have a close connection to action that ordinary “descriptive factual beliefs” do not have, or, as James Dreier has suggested, that part of the fundamental role of normative judgment is to motivate. One might think that cognitivist–externalist positions about normative judgment are committed to viewing normative judgments as (...) having the same role in our psychology as ordinary descriptive factual beliefs. This paper argues to the contrary. It restricts attention to moral judgments. It develops an account of moral belief according to which, first, moral beliefs are representational cognitive states that have the same basic nature as ordinary descriptive factual beliefs. Yet, second, their fundamental role is such that, when all goes well, moral beliefs mesh with our moral policies to motivate action. The paper draws on a society-centered account of the grounding of morality, a distinction between “basic” and “internal” ways of thinking of the moral properties, and a hybrid account of the “meaning” of moral predicates, called “realist-expressivism.”. (shrink)

Expressivists have a problem with negation. The problem is that they have not, to date, been able to explain why ‘murdering is wrong’ and ‘murdering is not wrong’ are inconsistent sentences. In this paper, I explain the nature of the problem, and why the best efforts of Gibbard, Dreier, and Horgan and Timmons don’t solve it. Then I show how to diagnose where the problem comes from, and consequently how it is possible for expressivists to solve it. Expressivists should accept (...) this solution, I argue, because it is demonstrably the only way of avoiding the problem, and because it generalizes. Once we see how to solve the negation problem, I show, it becomes easy to state a constructive, compositional expressivist semantics for a purely normative language with the expressive power of propositional logic, in which we can for the first time give explanatory, formally adequate expressivist accounts of logical inconsistency, logical entailment, and logical validity. As a corollary, I give what I take to be the first real expressivist explanation of why Geach’s original moral modus ponens argument is genuinely logically valid. This proves that the problem with expressivism cannot be that it can’t account for the logical properties of complex normative sentences. But it does not show that the same solution can work for a language with both normative and descriptive predicates, let alone that expressivists are able to deal with more complex linguistic constructions like tense, modals, or even quantifiers. In the final section, I show what kind of constraints the solution offered here would place expressivists under, in answering these further questions. (shrink)

Meta-ethical expressivism was traditionally seen as the view that normative judgements are not beliefs. Recently, quasi-realists have argued, via a minimalist conception of “belief”, that expressivism is fully compatible with normative judgements being beliefs. This maneuver is successful, however, only if quasi-realists have really offered an expressivist-friendly account of belief that captures all platitudes characterizing belief. But, quasi-realists’ account has a crucial gap, namely how to account for the propositional contents of normative beliefs in an expressivist-friendly manner. In (...) particular, quasi-realists haven’t yet developed their preferred option, a “minimalist” or “deflationist” account of such contents. This paper aims to close that gap. I argue that expressivists who accepts conceptual role semantics and use an account of that-clauses in their use in belief-attributions based on Wilfrid Sellars’ work can give a deflationary account of the contents of beliefs that is compatible with normative judgements being beliefs, even if expressivism is true. (shrink)

Michael Ridge argues that metaethical expressivism can avoid its most worrisome problems by going ‘Ecumenical’. Ridge emphasizes that he aims to develop expressivism at the level of metasemantics rather than at the level of semantics. This is supposed to allow him to avoid a mentalist semantics of attitudes and instead offer an orthodox, truth-conditional or propositional semantics. However, I argue that Ridge's theory remains committed to mentalist semantics, and that his move to go metasemantic doesn't bring any clear (...) advantages to the debate between expressivism and its opponents. (shrink)

In chapter five of Wise Choices, Apt Feelings Allan Gibbard develops what he calls a ‘normative logic’ intended to solve some problems that face an expressivist theory of norms like his. The first is “the problem of embedding: The analysis applies to simple contexts, in which it is simply asserted or denied that such-and-such is rational. It says nothing about more complex normative assertions.”1 That is the problem with which I will be concerned. Though he doesn’t list it as one (...) of the problems to be solved, Gibbard’s devices also explain what it means to say that a certain normative argument is ‘valid’, that one normative statement follows from some others. Both of these questions arise because of the ways we ordinarily think and speak, ways which on a simplistic version of expressivism appear not to make any sense. An expressivist committed to making sense of the way we ordinarily think and speak in normative language owes some account of embeddings and of logic. Gibbard’s device seems to me the clearest and most systematic of any expressivist attempt to meet these challenges. (shrink)

This paper argues that expressivism faces serious difficulties giving an adequate account of univocal moral disagreements. Expressivist accounts of moral discourse understand moral judgments in terms of various noncognitive mental states, and they interpret moral disagreements as clashes between competing attitudes. I argue that, for various reasons, expressivists must specify just what mental states are involved in moral judgment. If they do not, we lack a way of distinguishing moral judgments from other sorts of assessment and thus for identifying (...) narrowly moral disagreements. If they do, we can construct cases of intuitively real dispute that do not rest on the theory's preferred mental states. This strategy is possible because our intuitions about moral concept-ascription do not track speakers' noncognitive states. I discuss various ways of developing this basic argument, then apply it to the work of the two most sophisticated proponents of expressivism, Allan Gibbard and Simon Blackburn. I argue that neither is successful in meeting the challenge. (shrink)

One’s account of the meaning of ethical sentences should fit – roughly, as part to whole – with one’s account of the meaning of sentences in general. When we ask, though, where one widely discussed account of the meaning of ethical sentences fits with more general accounts of meaning, the answer is frustratingly unclear. The account I have in mind is the sort of metaethical expressivism inspired by Ayer, Stevenson, and Hare, and defended and worked out in more detail (...) recently by Blackburn, Gibbard, and others. So, my first aim (§1) in this paper is to pose this question about expressivism’s commitments in the theory of meaning and to characterize the answer I think is most natural, given the place expressivist accounts attempt to occupy metaethics. This involves appeal to an ideationalist account of meaning. Unfortunately for the expressivist, however, this answer generates a problem; it’s my second aim (§2) to articulate this problem. Then, my third aim (§3) is to argue that this problem doesn’t extend to the sort of account of the meaning of ethical claims that I favor, which is like expressivism in rejecting a representationalist order of semantic explanation but unlike expressivism in basing an alternative order of semantic explanation on inferential role rather than expressive function. (shrink)

The aim of the paper is to state a version of epistemic expressivism regarding knowledge, and to suggest how this expressivism about knowledge explains the value of knowledge. The paper considers how an account of the value of knowledge based on expressivism about knowledge responds to the Meno Problem, the Swamping Problem, and a variety of other questions that pertains to the value of knowledge, and the role of knowledge in our cognitive ecology.

In this paper, I will present and advocate a view about what we are doing when we attribute delusion, namely, say that someone is delusional. It is an “expressivist” view, roughly analogous to expressivism in meta-ethics. Just as meta-ethical expressivism accounts for certain key features of moral discourse, so does this expressivism account for certain key features of delusion attribution. And just as meta-ethical expressivism undermines factualism about moral properties, so does this expressivism, if correct, (...) show that certain attempts to objectively define delusion are misguided. I proceed as follows. I start by examining different attempts at defining delusion, separating broadly psychiatric attempts from epistemic ones. I then present a change of approach, according to which we question whether the term “delusion” is in the business of (merely) describing reality. I then support this proposal, first, by borrowing standard lines of argument from meta-ethics (including ontological reluctance, intrinsic motivation, and deep disagreement) but also, by inference to the best explanation of some the features we see when we try to theorise about delusion (namely that it is hard to define, and that our delusion attributions are elicited by a plurality of norms). (shrink)

This is an advanced overview of ethical expressivism, which discuss some of the history of the research program and recent developments in the work of Michael Ridge and Mark Schroeder.

Some contemporary philosophers have argued that expressivism or non-cognitivism, if suitably developed, can solve the well-known Frege–Geach problem. Of course, whether this is true is a matter of debate. Recently, Cian Dorr has advanced an argument that, if successful, would show that this debate is unimportant. For, according to Dorr, a solution to the Frege–Geach problem will not save expressivism from a new and distinct problem, namely that an expressivist theory—even assuming a solution to the Frege–Geach problem—entails that (...) intuitively rational beliefs are in fact irrational. If Dorr is correct about this, then the new problem he raises would be as devastating as the old Frege–Geach problem is often thought to be. I will argue that Dorr is not correct. Rather than constituting a new and potent objection, the issue Dorr raises—at least absent further argument—does not pose a threat to any expressivist theory which is able to solve the Frege–Geach problem and is otherwise acceptable. (shrink)

There is a wide-spread belief amongst theorists of mind and language. This is that in order to understand the relation between language, thought, and reality we need a theory of meaning and content, that is, a normative, formal science of meaning, which is an extension and theoretical deepening of folk ideas about meaning. This book argues that this is false, offering an alternative idea: The form of a theory that illuminates the relation of language, thought, and reality is a theory (...) of language agency. In a nutshell, the theory of language agency is a theory of competence, without being a theory of understanding or grasping rules. It is a theory of cognitive structure and language production. This theory distils all there is to say about language, thought, and reality. It does not supplement a theory of truth-conditions or semantic norms. It is not the explanation of how a speaker, qua cognitive system causally embedded in a larger reality, is able to use a language with some pre-existing semantic characterization. There is no pre-existing semantic characterization. Nevertheless, there are facts of meaning, as good as any other facts. The dissolution of the theory of meaning is accompanied by another disappearance. That is the disappearance of metaphysical questions in a number of domains. Once we complete the theory of language agency, then just as theoretical questions about meaning disappear, certain theoretical questions about existence disappear. Having provided a theory of the language agency for talk of meaning, fact, property, relation, and proposition, there is no question left over about what meanings, facts, properties, relations, and propositions are. There is no theory to be given of their natures. This is not because they have primitive irreducible natures. Rather it is because, in a sense to be clarified in this work, they lack natures. I call this approach to language agency Global Expressivism. That is because it generalizes some of the insights brought to the study of value-language by expressivists. However, it removes these insights from the clouding affects of attempting to make expressivism a semantic theory. Expressivism about value fails as a semantic theory of value talk. However, global expressivism can succeed as a theory of all talk because it is not a semantic theory but a theory of language agency, wherein the theory of meaning is replaced by a theory of talk about meaning. (shrink)

Expressivism is the view that the function of normative sentences is not to represent a kind of fact, but to avow attitudes, prescribe behavior, or the like. The idea can be found in David Hume. In the 20th century, G.E. Moore’s Open Question Argument provided important support for the view. Elizabeth Anscombe introduced the notion of “direction of fit,” which helped distinguish expressivism from a kind of naive subjectivism. The central advantage of expressivism is that it easily (...) explains the motivational force of moral conviction. Its chief problem is it has difficulty explaining the “realist surface” of moralizing. Quasi-realism is a strategy for explaining the realist surface without abandoning the underlying ideas of expressivism. It aims to explain moral error as well as deal with the so-called Frege-Geach problem. This chapter explains quasi-realism, and evaluates it by comparison with its chief rivals: Aristotelian approaches, Kantian approaches, realist moral naturalism, and fictionalism. (shrink)

This paper advances three necessary conditions on a successful account of sentential negation. First, the ability to explain the constancy of sentential meaning across negated and unnegated contexts (the Fregean Condition). Second, the ability to explain why sentences and their negations are inconsistent, and inconsistent in virtue of the meaning of negation (the Semantic Condition). Third, the ability of the account to generalize regardless of the topic of the negated sentence (the Generality Condition). The paper discusses three accounts of negation (...) available to moral expressivists. The first—the dominant commitment account—fails to meet the Fregean Condition. The two remaining accounts—commitment semantics and the expression account—satisfy all three conditions. A recent argument that the dominant commitment account is the only option available to expressivists is considered and rejected. (shrink)

I develop a new argument for an expressivist account of epistemic modals, which starts from a puzzle about epistemic modals which Seth Yalcin recently presented. I reject Yalcin's own solution to the puzzle, and give a better explanation based on expressivism concerning epistemic modals. I also address two alleged problems for expressivism: do embeddings of epistemic modals pose a serious threat to expressivism, and how can expressivism account for disagreements about statements containing epistemic modals?

Advocates of Expressivism about basically any kind of language are best-served by abandoning a traditional content-centric approach to semantic theorizing, in favor of an update-centric or dynamic approach (or so this paper argues). The type of dynamic approach developed here — in contrast to the content-centric approach — is argued to yield canonical, if not strictly classical, "explanations" of the core semantic properties of the connectives. (The cases on which I focus most here are negation and disjunction.) I end (...) the paper by describing a distinctive sense in which mental states might play a fundamental role in the practice of semantic theorizing (as I understand it), and I connect this to a distinctive account of the pragmatic function of, e.g., a normatively laden claim in discourse. (shrink)

Quasi-realist expressivists set themselves the task of developing a metaethical theory that at once captures what they call the “realist-sounding” elements of ordinary moral thought and discourse but is also distinctively antirealist. Its critics have long suspected that the position cannot have what it wants. In this essay, I develop this suspicion. I do so by distinguishing two paradigmatic versions of the view—what I call Thin and Thick expressivism respectively. I contend that there is a metaethical datum regarding our (...) epistemic achievements in the moral domain that presents challenges for each variety of expressivism. Thin expressivism opts not to accommodate and explain this datum but I contend that its rationale for not doing so rests on a suspect methodology. Thick expressivism looks as if it must accommodate and explain this datum but I argue that it is poorly situated to do so. I conclude that we have reason to believe that paradigmatic expressivism cannot have all that it wants. (shrink)

Expressivist analyses of evaluative discourse characterize unembedded moral claims as functioning primarily to express noncognitive attitudes. The most thorny problem for this project has been explaining the logical relations between such evaluative judgements and other judgements expressed using evaluative terms in unasserted contexts, such as when moral judgements are embedded in conditionals. One strategy for solving the problem derives logical relations among moral judgements from relations of "consistency" and "inconsistency" which hold between the attitudes they express. This approach has been (...) accused of conflating inconsistency with mere pragmatic incoherence. In reaction such criticisms several recent theorists have attempted to use alternative resources. The most sophisticated noncognitivists have often propounded theories with secondary descriptive components in addition to their primary expressive meanings. Recent independent suggestions by Frank Jackson and Stephen Barker attempt to solve the embedding problem by utilizing such descriptive components of moral utterances. Unfortunately, this strategy fails to handle a certain sort of example using just the descriptive resources available to noncognitivists. For it must rule valid arguments invalid in virtue of equivocation in the secondary descriptive meanings. The present paper explains the problem and suggests a moral for expressivist theories. (shrink)