Michael Ridge

What is it for a speech-act to be sincere? A very tempting answer, defended by John Searle and others, is that a speech-act is sincere just in case the speaker has the state of mind it expresses. I argue that we should instead hold that a speech-act is sincere just in case the speaker believes that she has the state of mind she believes it expresses (Sections 1 and 2). Scenarios in which speakers are deluded about their own states of mind play an important role in arguing for this account. In the course of developing this account I also explore how it might make good use of the often neglected distinction between insincerity and mere non-sincerity (Section 2). After defending and developing my positive proposal, I explore its implications for debates over expressivism in meta-ethics (Sections 3 and 4).

Consequentialists are sometimes accused of being unable to accommodate all the ways in which an agent should care about her own integrity. Here it is helpful to follow Stephen Darwall in distinguishing two approaches to moral theory. First, we might begin with the value of states of affairs and then work our way ‘inward’ to our integrity, explaining the value of the latter in terms of their contribution to the value of the former. This is the ‘outside-in’ approach, and Darwall argues that it is well-suited to defending consequentialism. Alternatively, we might begin with the perspective of a virtuous agent's concern for her integrity, and then work our way ‘outward’, building a conception of the value of states of affairs from this perspective. On this ‘inside-out’ account there is a kind of agent-centred concern each agent should have for her own integritysimply because it is her own. The inside-out approach therefore suggests a possible rationale for a non-consequentialist moral theory, in so far as such a fundamental egocentric concern for one's own integrity seems alien to consequentialism's commitment to the agent-neutrality of value. If this is correct then the consequentialist should explain why we should prefer the outside-in approach to its rival. I argue that the consequentialist can meet this challenge.

Early expressivists, such as A.J. Ayer, argued that normative utterances are not truth-apt, and many found this striking claim implausible. After all, ordinary speakers are perfectly happy to ascribe truth and falsity to normative assertions. It is hard to believe that competent speakers could be so wrong about the meanings of their own language, particularly as these meanings are fixed by the conventions implicit in their own linguistic behavior. Later expressivists therefore tried to arrange a marriage between expressivism and the truth-aptness of normative discourse. Like many arranged marriages, this has not been an entirely happy one. In particular, the marriage has seemed to depend on so-called deflationist theories of truth, and these may well turn out to provide at best a shaky foundation for any marriage. Before advising the parties to file for divorce, though, we should first see whether expressivism itself has not been misunderstood. I argue that the marriage of expressivism to the truth-aptness of normative discourse can indeed be saved, though only in the context of a version of expressivism I call “Ecumenical Expressivism.”.

Much contemporary first-order moral theory revolves around the debate between consequentialists and deontologists. Depressingly, this debate often seems to come down to irresolvable first-order intuition mongering about runaway trolleys, drowning children in shallow ponds, lying to murderers at doors, and the like. Prima facie, common sense morality contains both consequentialist and deontological elements, so it may be no surprise that direct appeal to first-order intuitions tend towards stalemate. One might infer from this that we should simply embrace some sort of pluralism in the style of W.D. Ross, but there are problems with this approach too.I of course have in mind the sort of view defended by W.D. Ross. See W.D. Ross, The Right and the Good (Oxford: Oxford University Press, 1930). For one thing, pluralism provides precious little guidance in hard cases. For another, there is something inherently conservative about giving Rossian pluralism any sort of default status as the corr

Particularism takes an extremely ecumenical view of what considerations might count as reasons and thereby threatens to ‘flatten the moral landscape’ by making it seem that there is no deep difference between, for example, pain, and shoelace color. After all, particularists have claimed, either could provide a reason provided a suitable moral context. To avoid this result, some particularists draw a distinction between default and non-default reasons. The present paper argues that all but the most deflationary ways of drawing this distinction are either implausible or else insufficient to help the particularist avoid flattening the moral landscape. The difficulty can be avoided, however, if we reject particularism's extremely ecumenical view of reasons