Nathaniel Sharadin

A number of philosophers accept promotionalism, the view that whether there is a normative reason for an agent to perform an action or have an attitude depends on whether her doing so promotes a value, desire, interest, goal, or end. I show that promotionalism faces a prima facie problem when it comes to reasons for belief: it looks extensionally inadequate. I then articulate two general strategies promotionalists can used to solve this problem and argue that, even if one of these two strategies can successfully solve the problem with reasons for belief, promotionalists face a symmetrical problem in a range of structurally similar cases. As I'll argue, the problem is that promotionalism cannot account for reasons grounded in the ‘fit’ between an attitude and its object. I offer an alternative to promotionalism and explain how adopting this alternative solves the problems with promotionalism while preserving much of what made promotionalism attractive in the first place.

The fact that someone is generous is a reason to admire them. The fact that someone will pay you to admire them is also a reason to admire them. But there is a difference in kind between these two reasons: the former seems to be the ‘right’ kind of reason to admire, whereas the latter seems to be the ‘wrong’ kind of reason to admire. The Wrong Kind of Reasons Problem is the problem of explaining the difference between the ‘right’ and the ‘wrong’ kind of reasons wherever it appears. In this article I argue that two recent proposals for solving the Wrong Kind of Reasons Problem do not work. I then offer an alternative solution that provides a unified, systematic explanation of the difference between the two kinds of reasons.

L.A. Paul has argued that an ordinary, natural way of making a decision -- by reflecting on the phenomenal character of the experiences one will have as a result of that decision -- cannot yield rational decision in certain cases. Paul's argument turns on the (in principle) epistemically inaccessible phenomenal character of certain experiences. In this paper I argue that, even granting Paul a range of assumptions, her argument doesn't work to establish its conclusion. This is because, as I argue, the phenomenal character of an experience supervenes on epistemically accessible facts about its non-phenomenal character plus what the deciding agent is like. Because there are principles that link the non-phenomenal character of experiences (together with what a particular agent is like) to the phenomenal character of experiences, agents can reasonably form expectations about the valence of the phenomenal character of the experiences that they are deciding whether to undergo. These reasonable expectations are, I argue, enough to make the ordinary, natural way of making a decision yield rational decision.