Philip Pettit

À quoi servent les explications du comportement humain qui nous présentent comme des êtres rationnels animés par des motifs égoïstes, si, en réalité, nous agissons la plupart du temps conformément à des motifs qui ne le sont pas? À quoi servent les explications fonctionnalistes des institutions humaines qui les présentent comme ayant été retenues au cours de l'histoire de nos sociétés en raison de leurs avantages adaptatifs, si, en réalité, il n'existe aucune histoire documentée des mécanismes de sélection de ces institutions? Pourquoi les sciences sociales continuent-elles de parler de groupes sociaux dotés d'une personnalité et d'intentions propres, dont l'existence transcende celle des individus qui les composent, alors qu'elles nous disent en même temps que les individus sont les seuls êtres réellement existants? C'est à ces questions et à quelques autres que Philip Pettit, l'un des représentants les plus en vue de la philosophie analytique contemporaine, propose des réponses fortes et originales. Il montre comment il est possible de donner un sens raisonnable aux principales méthodes d'explication en sciences sociales : fonctionnalisme, théorie de l'agent rationnel, explications structurelles. Il justifie une métaphysique sociale holiste qui admet l'existence de groupes sociaux mais respecte néanmoins l'individualisme. On comprend mieux alors comment la philosophie des sciences sociales peut contribuer de façon incisive aux progrès de la recherche dans ces disciplines.

The Herald of Free Enterprise, a ferry operating in the English Channel, sank on March 6, 1987, drowning nearly two hundred people. The official inquiry found that the company running the ferry was extremely sloppy, with poor routines of checking and management. “From top to bottom the body corporate was infected with the disease of sloppiness.”1 But the courts did not penalize anyone in what might seem to be an appropriate measure, failing to identify individuals in the company or on the ship itself who were seriously enough at fault. As one commentator put it, “The primary requirement of finding an individual who was liable . . . stood in the way of attaching any significance to the organizational sloppiness that had been found by the official inquiry.”2 In a case like this it can make good sense to hold that while the individuals involved may not bear a high degree of personal responsibility, together as a corporate enterprise they should carry full responsibility for what occurred. Although the members may not fully satisfy the conditions for being held personally responsible—although there are mitigating circumstances that excuse them in some mea-.

This chapter sketches what is considered the best interpretation of physicalism, rehearses the best way of defending it, and shows that the physicalism forthcoming is still going to be less than fully satisfying; it is going to leave us short of the satisfaction that might be expected from a philosophical theory. The chapter is organized into three sections. The first section gives an interpretation of physicalism in the spirit of Frank Jackson's; this involves a rich version under which the way things are phenomenally is derivable in principle from physical premisses. The second sketches a representationalist or intentionalist argument for physicalism about phenomenal experience, one which also appeals to Jackson. The third section argues that even if we accept this case for a rich physicalism, still we should not expect to find the doctrine fully satisfying; the simulatory gap will stand between us and a sort of satisfaction that we might have expected to achieve.

This is the first full-length presentation of a republican alternative to the liberal and communitarian theories that have dominated political philosophy in recent years. The latest addition to the acclaimed Oxford Political Theory series, Pettit's eloquent and compelling account opens with an examination of the traditional republican conception of freedom as non-domination, contrasting this with established negative and positive views of liberty. The first part of the book traces the rise and decline of this conception, displays its many attractions, and makes a case for why it should still be regarded as a central political ideal. The second part of the book looks at what the implementation of the ideal would imply for substantive policy-making, constitutional and democratic design, regulatory control and the relation between state and civil society. Prominent in this account is a novel concept of democracy, under which government is exposed to systematic contestation, and a vision of relations between state and society founded upon civility and trust. Pettit's powerful and insightful new work offers not only a unified, theoretical overview of the many strands of republican ideas, but also a new and sophisticated perspective on studies in related fields including the history of ideas, jurisprudence, and criminology.

Stalnaker argues that, while the two-dimensional framework can be used to give expression to the claims associated with rigidified descriptivism, it cannot be used to support that position. He also puts forward some objections to rigidified descriptivism. I agree that rigidified descriptivism cannot be supported by appeal to the two-dimensional framework. But I think that Stalnaker’s objections can be avoided under a descriptivism that introduces a causal as well as a descriptive element – a descriptivism in which the relevant descriptions are allowed to be, not only rigidified, but anchored in causal exposure to referents

This new edition of _A Companion to Contemporary Political Philosophy_ has been extended significantly to include 55 chapters across two volumes written by some of today's most distinguished scholars. New contributors include some of today’s most distinguished scholars, among them Thomas Pogge, Charles Beitz, and Michael Doyle Provides in-depth coverage of contemporary philosophical debate in all major related disciplines, such as economics, history, law, political science, international relations and sociology Presents analysis of key political ideologies, including new chapters on Cosmopolitanism and Fundamentalism Includes detailed discussions of major concepts in political philosophy, including virtue, power, human rights, and just war

John Broome’s Rationality Through Reasoning is a trail-blazing study of the nature of rationality, the nature of reasoning and the connection between the two. But it may be somewhat misleading in two respects. First, his theory of reasoning is consistent with the meta-propositional view that he rejects; it develops a broadly similar theory but in much greater detail. And while his discussion of rule-following helps to explain the role of rules in reasoning, it does not constitute a response to the classic problem associated with Wittgenstein and Kripke.

According to republican theory, we are free persons to the extent that we are protected and secured in the same fundamental choices, on the same public basis, as one another. But there is no public protection or security without a coercive state. Does this mean that any freedom we enjoy is a superficial good that presupposes a deeper, political form of subjection? Philip Pettit addresses this crucial question in On the People's Terms. He argues that state coercion will not involve individual subjection or domination insofar as we enjoy an equally shared form of control over those in power. This claim may seem utopian but it is supported by a realistic model of the institutions that might establish such democratic control. Beginning with a fresh articulation of republican ideas, Pettit develops a highly original account of the rationale of democracy, breathing new life into democratic theory.

This paper offers a definition of social holism that makes the doctrine non-trivial but possibly true. According to that definition, the social holist maintains that people depend non-causally on interaction with one another for possession of the capacity to think; the thesis is meant to be a contingent truth but one, like physicalism, that is plausible in the light of some a priori argument and some plausible empirical assumptions. The paper also sketches an argument in support of social holism, which connects with themes in a number of traditions, philosophical and sociological. The key idea is that people depend on socially shared dispositions and responses for the ability to identify - identify fallibly - the properties and other entities that they consider in each individual has to the course of thinking.

Let folk psychology consist in the network of concepts, and associated beliefs, in terms of which we make sense of minded performance.This paper addresses the question of how we, the folk, come to understand those concepts: this, as distinct from the separate question as to how we come to apply them in the interpretation of particular minds, our own and those of others.The argument is that even though the network of concepts is akin to a set of theoretical, interdefined terms, still it is possible to explain how we, the folk, understand them without suggesting that we are proto-scientists. The understanding required can be based on a sort of know-how: that is, a practical, untheoretical, form of knowledge.

It is a priori on many accounts of colour concepts that something is red if and only if it is such that it would look red to normal observers in normal circumstances: it is such that it would look red, as we can say, under normal conditions of observation. And as this sort of formula is widely applied to colour concepts, so similar schemas are commonly defended in relation to a variety of other concepts too. Not only are colour concepts connected in such a fashion with human responses, so by many accounts are secondary quality concepts in general; aesthetic concepts, moral concepts and evaluative concepts of all kinds; modal concepts that serve to pick out the possible and the necessary; and so on. The fashion for resorting to such formulas should not be surprising. Most of us suppose that whether a given, ostensively introduced term has a certain semantic value – whether, for example, it designates a certain property – ought to show up in people’s tending to use it of things, and only of things, that apparently have that property. The obvious way of expressing this expectation is to require that the use of the ostensive term covary with the presence of the property in conditions that are normal in some sense for detecting that property. Thus there is prima facie reason to hold, and hold as an a priori matter, that for any ostensively introduced term, ‘P’, something is P if and only if it is such that it would seem P – people would be disposed to use ‘P’ to ascribe the corresponding property to it – under normal conditions of observation. The schemas invoked under this motivation may vary in many different ways, of course. First, they may not connect the bare or simple reality of being P with a normalised human response, as Philosophical Studies 96: 21–44, 1999. © 1999 Kluwer Academic Publishers. Printed in the Netherlands. 22.

If non-consequentialists are to embrace the requirement of universalizability, then they will have to adopt a surprisingly relativistic stance. Not only will they say, in familiar vein, that the premises adduced in moral argument may be only agent-relative in force, that is, may involve the use of an indexical – as in the consideration that this or that option would advance my commitments, discharge my duty, or benefit my children – and may provide reasons only for the indexically relevant agent, in this case me. They will also have to construe the consideration adduced in typical moral conclusions to the effect that this or that option is right or ought to be chosen, or whatever, as itself only agent-relative in force. So at any rate I argue.