Charles B. Cross

I show the incompatibility of two theses: (a) to desire the truth of p amounts to believing a certain proposition about the value of p’s truth; (b) one cannot be said to desire the truth of p if one believes that p is true. Thesis (a), the Desire-As-Belief Thesis, has received much attention since the late 1980s. Thesis (b) is an epistemic variant of Socrates’ remark in the Symposium that one cannot desire what one already has. It turns out that (a) and (b) cannot both be true if it is possible for there to exist an agent who has a desire initially, say the desire for the truth of p, and then expands the corpus of propositions she believes to include p. This result provides a new route to the denial of (a).

In "Against the Indicative," AUSTRALASIAN JOURNAL OF PHILOSOPHY 72 (1994): 17-26, and more recently in "Classifying `Conditionals': the Traditional Way is Wrong", ANALYSIS 60 (2000): 147, V.H. Dudman argues that (a) `If Oswald didn't shoot Kennedy then someone else did' and (b) `If Oswald doesn't shoot Kennedy then someone else will' should not be classified together as "indicative conditionals." Dudman relies on the assumption that (a) is entailed by (c) `Someone shot Kennedy', whereas (b) is not entailed by (d) `Someone will shoot Kennedy'. I argue that the same reasoning which shows that (d) does not entail (b) also shows that (c) does not entail (a). One upshot is that Dudman's and Mellor's respective interpretations of so-called past indicative conditionals cannot be correct.

Peter Gärdenfors has proved (Philosophical Review, 1986) that the Ramsey rule and the methodologically conservative Preservation principle are incompatible given innocuous-looking background assumptions about belief revision. Gärdenfors gives up the Ramsey rule; I argue for preserving the Ramsey rule and interpret Gärdenfors's theorem as showing that no rational belief-reviser can avoid reasoning nonmonotonically. I argue against the Preservation principle and show that counterexamples to it always involve nonmonotonic reasoning. I then construct a new formal model of belief revision that does accommodate nonmonotonic reasoning.

I show that given Jonathan Bennett's theory of 'even if,' the following statement is logically true iff the principle of conditional excluded is valid: (SE) If Q and if P wouldn't rule out Q, then Q even if P. Hence whatever intuitions support the validity of (SE) support the validity of Conditional Excluded Middle, too. Finally I show that Bennett's objection to John Bigelow's theory of the conditional can be turned into a (perhaps) more telling one, viz. that on Bigelow's theory 'if P then Q' and 'if P and Q then R' do not jointly entail 'if P then R'.

In this essay I renew the case for Conditional Excluded Middle (CXM) in light of recent developments in the semantics of the subjunctive conditional. I argue that Michael Tooley’s recent backward causation counterexample to the Stalnaker-Lewis comparative world similarity semantics undermines the strongest argument against CXM, and I offer a new, principled argument for the validity of CXM that is in no way undermined by Tooley’s counterexample. Finally, I formulate a simple semantics for the subjunctive conditional that is consistent with both CXM and Tooley’s counterexample.

Dretske's conclusive reasons account of knowledge is designed to explain how epistemic closure can fail when the evidence for a belief does not transmit to some of that belief's logical consequences. Critics of Dretske dispute the argument against closure while joining Dretske in writing off transmission. This paper shows that, in the most widely accepted system for counterfactual logic , conclusive reasons are governed by an informative, non-trivial, logical transmission principle. If r is a conclusive reason for believing p in Dretske's sense, and if p logically implies q, and if p and q satisfy one additional condition, it follows that r is a conclusive reason for believing q. After introducing this additional condition, I explain its intuitive import and use the condition to shed new light on Dretske's response to scepticism, as well as on his distinction between the so-called ‘lightweight’ and ‘heavyweight’ implications of a piece of perceptual knowledge