Paul Boghossian

In this chapter a new problem about rule-following is outlined, one that is distinct both from Kripke’s and Wright’s versions of the problem. This new problem cannot be correctly responsed to, as Kripke’s can, by invoking Wright’s Intentional Account of rule-following. The upshot might be called, following Kant, an antinomy of pure reason: we both must — and cannot — make sense of someone’s following a rule. The chapter explores various ways out of this antinomy without here endorsing any of them.

The fact that we can hear a particular passage of music as expressing a “tranquil gratitude” is a central aspect of the phenomenology of musical experience; without it we would be hard pressed to explain how purely instrumental music could move us in the way that it does. The trouble, here as so often elsewhere in philosophy, is that what seems necessary also seems impossible: for how could a mere series of nonlinguistic sounds, however lovely, express a state of mind? One of the central tasks of the philosophy of music is to remove this mystery....

It is very common these days to come across the claim that the notions of mental content and linguistic meaning are normative notions. In the work of many philosophers, it plays a pivotal role. Saul Kripke made it the centerpiece of his influential discussion of Wittgenstein’s treatment of rulefollowing and private language; he used it to argue that the notions of meaning and content cannot be understood in naturalistic terms. Kripke’s formulations tend to be in terms of the notion of linguistic meaning, but his argumentative strategy makes it clear that he holds both versions of the claim....

The paper is a defense of the project of explaining the a priori via the notion of meaning or concept possession. It responds to certain objections that have been made to this project—in particular, that there can be no epistemically analytic sentences that are not also metaphysically analytic, and that the notion of implicit definition cannot explain a priori entitlement. The paper goes on to distinguish between two different ways in which facts about meaning might generate facts about entitlement—inferential and constitutive. It concludes by outlining a theory of the latter.

The paper looks at three big ideas that have been associated with the term “relativism.” The first maintains that some property has a higher-degree than might have been thought. The second that the judgments in a particular domain of discourse are capable only of relative truth and not of absolute truth And the third, which I dub with the oxymoronic label “absolutist relativism,” seeks to locate relativism in our acceptance of certain sorts of spare absolutist principles. -/- The first idea is well illustrated by the famous cases drawn from physics, but is ill suited for providing a model for the sorts of relativism about normative domains that have most interested philosophers. -/- The second idea – according to which it is the truth of certain judgments that is relative – seems subject to a very difficult dilemma. -/- The final idea provides a coherent model of cases like etiquette but is not plausibly applied to the moral or epistemic domains.

Hilary Kornblith’s book is motivated by the conviction that philosophers have tended to overvalue and overemphasize reflection in their accounts of central philosophical phenomena. He seeks to pinpoint this tendency and to correct it. Kornblith’s claim is not without precedent. It is an oft-repeated theme of 20th-century philosophy that philosophers have tended to give ‘overly intellectualized’ accounts of important phenomena. One thinks here of Wittgenstein, Ryle and many others. One version of this charge is that philosophers have tended to appeal to higher-order thoughts when first-order thoughts about the world are all that’s needed. A more specific version of this charge is that philosophers have tended to appeal to second-order thoughts with normative, or quasi-normative, contents when all that’s needed are first-order thoughts with factual contents. It is this second version of the charge that Kornblith is particularly interested in pressing. Although he doesn’t spell it out, the connection between this project and Kornblith’s previous work on naturalistic conceptions of epistemology should be fairly obvious. Very roughly, if you want humans to look a lot closer to the lower animals, then you’d better think that most central human abilities can be explained without appeal to reflection and without appeal to normative thought. What’s good and important about Kornblith’s book is that he gives this charge a sustained and illuminating treatment. He looks in detail at accounts of knowledge, reasoning, epistemic agency, free will and normativity; he identifies sympathetically some of the temptations to think that we must resort to second-order resources to explain these phenomena; and he attempts to show that the appeal never works and is, in any case, not needed, since first-order accounts manage very well.

This essay criticizes Williamson’s attempt, in his book, The Philosophy of Philosophy, to undermine the interest of the a priori–a posteriori distinction. Williamson’s argument turns on several large claims. The first is that experience often plays a role intermediate between evidential and merely enabling, and that this poses a difficulty for giving a theoretically satisfying account of the distinction. The second is that there are no constitutive understanding–assent links. Both of these claims are subjected to detailed scrutiny. In particular, it is argued that Williamson’s case of the deviant logician, Simon, fails to constitute an intelligible counterexample to the status of conjunction elimination as an understanding–assent link for ‘and’.

An irrealist conception of a given region of discourse is the view that no real properties answer to the central predicates of the region in question. Any such conception emerges, invariably, as the result of the interaction of two forces. An account of the meaning of the central predicates, along with a conception of the sorts of property the world may contain, conspire to show that, if the predicates of the region are taken to express properties, their extensions would have to be deemed uniformly empty. The question then becomes whether the predicates are best understood as expressing properties, and hence as founded on error, or whether they ought to be understood along non-factualist lines.z Historically, irrealist models were developed primarily in connection with evaluative discourse, although as physicalism has flourished and as reductionist programs have failed, their application has been extended to many other domains. Indeed, it is one of the more influential suggestions in contemporary philosophy of mind that they apply even to ordinary belief/desire psychology. A correct understanding of the semantics and metaphysics of content-based psychology leaves us, so the proponents of the in-

According to a very natural picture of rational belief, we aim to believe only what is true. However, as Bernard Williams used to say, the world does not just inscribe itself onto our minds. Rather, we have to try to figure out what is true from the evidence available to us. To do this, we rely on a set of epistemic rules that tell us in some general way what it would be most rational to believe under various epistemic circumstances. We reason about what to believe; and we do so by relying on a set of rules....

I agree with Sosa that intuitions are best thought of as attractions to believe a certain proposition merely on the basis of understanding it. However, I don't think it is constitutive of them that they supply strictly foundational justification for the propositions they justify, though I do believe that it is important that the intuition of a suitable subject be thought of as a prima facie justification for his intuitive judgment, independently of the reliability of his underlying capacities. I also think that we need to be able to explain how mere understanding of a proposition can confer upon us an ability to have reliable intuitions, that we cannot simply take that idea for granted. And that when try to explain that, our best avenue for doing so is to take the intuitions as constituting the understanding of which they are said to be a manifestation.

This essay attempts to clarify the project of explaining the possibility of ‘blind reasoning’—namely, of basic logical inferences to which we are entitled without our having an explicit justification for them. The role played by inferentialism in this project is examined and objections made to inferentialism by Paolo Casalegno and Timothy Williamson are answered. Casalegno proposes a recipe for formulating a counterexample to any proposed constitutive inferential role by imaging a subject who understands the logical constant in question but fails to have the capacity to make the inference in question; Williamson’s recipe turns on imagining an expert who continues to understand the constant in question while having developed sophisticated considerations for refusing to make it. It’s argued that neither recipe succeeds.

The question I want to look at in this paper is this: To what extent does an externalist conception of mental content threaten our ability to know the contents of our thoughts? I shall argue that, in an important sense, externalism is inconsistent with the thesis that we have authoritative first-person knowledge of thought content: in particular, I shall argue, it is inconsistent with the thesis that our thought contents are epistemically transparent to us. I shall further argue that this is true in a sense that falsifies another important and traditionally fundamental view —that we can detect a priori whether our inferences are logically valid or not. I shall leave for another occasion the question whether these results reflect badly on epistemic transparency or on externalism.

Relativism about morality has come to play an increasingly important role in contemporary culture. To many thoughtful people, and especially to those who are unwilling to derive their morality from a religion, it appears unavoidable. Where would absolute facts about right and wrong come from, they reason, if there is no supreme being to decree them? We should reject moral absolutes, even as we keep our moral convictions, allowing that there can be right and wrong relative to this or that moral code, but no right and wrong per se. When we decided that there were no such things as witches, we didn’t become relativists about witches. Is it plausible to respond to the rejection of absolute moral facts with a relativistic view of morality? Why should our response not be a more extreme, nihilistic one, according to which we stop using normative terms like “right” and “wrong” altogether, be it in their absolutist or relativist guises?

The conviction that intentional realism requires intentional reductionism has the philosophy of mind in its grip. Thus, Jerry Fodor:.... It is worth noting — if only because it so seldom is nowadays — that this rationale for the naturalistic conviction begs a question that doesn't obviously deserve to be begged. Why, indeed, must we think that no property can be real unless it is identical with, or supervenient upon, the properties that appear in the catalogues provided by physics? There is, I think, no obvious answer.

Compatibilism combines an externalist view of mental content with a doctrine of privileged self‐knowledge. The essay presents a reductio of compatibilism by arguing that if compatibilism were true, we would be in a position to know certain facts about the world a priori, facts that no one can reasonably believe are knowable a priori. Whether this should be taken to cast doubt on externalism or privileged self‐knowledge is not discussed. Consideration is given to the ’empty case’—the case in which a thinker expresses what he takes to be a genuine thought concerning a natural kind but where there is in fact no relevant natural kind, so that the putative natural kind term fails to refer. It is argued that, in such a case, on an externalist conception of natural kind terms, the thinker is deluded in taking himself to be expressing a complete thought, and that such delusions are not compatible with privileged self‐knowledge.