•  751
    Studying the folk concept of intentional action, Knobe (2003a) discovered a puzzling asymmetry: most people consider some bad side effects as intentional while they consider some good side effects as unintentional. In this study, we extend these findings with new experiments. The first experiment shows that the very same effect can be found in ascriptions of intentionality in the case of means for action. The second and third experiments show that means are nevertheless generally judged more int…Read more
  •  647
    Subject‐Relative Reasons for Love
    Ratio 30 (2): 197-214. 2017.
    Can love be an appropriate response to a person? In this paper, I argue that it can. First, I discuss the reasons why we might think this question should be answered in the negative. This will help us clarify the question itself. Then I argue that, even though extant accounts of reasons for love are inadequate, there remains the suspicion that there must be something about people which make our love for them appropriate. Being lovable, I contend, is what makes our love for them appropriate, just…Read more
  •  589
    Testing Sripada's Deep Self model
    Philosophical Psychology 25 (5). 2012.
    Sripada has recently advanced a new account for asymmetries that have been uncovered in folk judgments of intentionality: the ?Deep Self model,? according to which an action is more likely to be judged as intentional if it matches the agent's central and stable attitudes and values (i.e., the agent's Deep Self). In this paper, we present new experiments that challenge this model in two ways: first, we show that the Deep Self model makes predictions that are falsified, then we present cases that …Read more
  •  382
    Do intuitions about Frankfurt-style cases rest on an internalist prejudice?
    Philosophical Explorations 19 (3): 290-305. 2016.
    “Frankfurt-style cases” are widely considered as having refuted the Principle of Alternate Possibilities by presenting cases in which an agent is morally responsible even if he could not have done otherwise. However, Neil Levy has recently argued that FSCs fail because our intuitions about cases involving counterfactual interveners are inconsistent, and this inconsistency is best explained by the fact that our intuitions about such cases are grounded in an internalist prejudice about the locatio…Read more
  •  237
    A Dispositional Theory of Love
    Pacific Philosophical Quarterly 94 (3): 342-357. 2013.
    On a naive reading of the major accounts of love, love is a kind of mental event. A recent trend in the philosophical literature on love is to reject these accounts on the basis that they do not do justice to the historical dimension of love, as love essentially involves a distinctive kind of temporally extended pattern. Although the historicist account has advantages over the positions that it opposes, its appeal to the notion of a pattern is problematic. I will argue that an account of love as…Read more
  •  96
    Sentimental perceptualism and the challenge from cognitive bases
    Philosophical Studies 177 (10): 3071-3096. 2020.
    According to a historically popular view, emotions are normative experiences that ground moral knowledge much as perceptual experiences ground empirical knowledge. Given the analogy it draws between emotion and perception, sentimental perceptualism constitutes a promising, naturalist-friendly alternative to classical rationalist accounts of moral knowledge. In this paper, we consider an important but underappreciated objection to the view, namely that in contrast with perception, emotions depend…Read more
  •  95
    Art and Emotion
    Internet Encyclopedia of Philosophy. 2013.
    A survey of some of the major issues surrounding our emotional responses to artworks. Topics discussed include the paradox of fiction, the paradox of tragedy, and the nature of emotion in response to music.
  •  94
    Love as a Disposition
    In Christopher Grau & Aaron Smuts (eds.), Oxford Handbook of the Philosophy of Love, Oxford University Press. forthcoming.
    This chapter proposes that the question “What is love?” be given an ontological treatment. Rather than asking whether love can be identified with a familiar mental phenomenon (desire, emotion, etc.), it suggests that we should first ask what kind of phenomenon love is, where a kind should here be understood as the most general category to which a given phenomenon belongs, an inquiry that is largely missing from contemporary discussions about love. After motivating this project, the chapter discu…Read more
  •  80
    Moral Beliefs for the Error Theorist?
    Ethical Theory and Moral Practice 19 (1): 193-207. 2016.
    The moral error theory holds that moral claims and beliefs, because they commit us to the existence of illusory entities, are systematically false or untrue. It is an open question what we should do with moral thought and discourse once we have become convinced by this view. Until recently, this question had received two main answers. The abolitionist proposed that we should get rid of moral thought altogether. The fictionalist, though he agreed we should eliminate moral beliefs, enjoined us to …Read more
  •  53
    Real‐World Love Drugs: Reply to Nyholm
    Journal of Applied Philosophy 33 (2): 197-201. 2016.
    In a recent article, Sven Nyholm argues that the use of biomedical enhancements in our romantic relationships would fail to secure the final value we attribute to love. On Nyholm's view, one thing we desire for its own sake is to be at the origin of the love others have for us. The satisfaction of this desire, he argues, is incompatible with the use of BE insofar as they are responsible for the attachment characteristic of love. In particular, the use of BE in order to create and sustain the sor…Read more
  •  52
    Review: The Pursuit of Unhappiness, Daniel Haybron (review)
    Philosophical Psychology 25 (2). 2012.
  •  47
    The question whether there are reasons for loving particular individuals, and what such reasons might be, has been subject to scrutiny in recent years. On one view, reasons for loving particular individuals are some of their qualities. A problem with crude versions of this view, however, is that they both construe individuals as replaceable in a problematic way and fail to do justice to the selectivity of love. On another view, by contrast, reasons for loving particular individuals have to do wi…Read more
  •  39
    Le pouvoir
    In Emma Tieffenbach & Julien Deonna (eds.), Dictionnaire des valeurs, Edition D'ithaque. 2018.
    A short entry on the nature of social power, in particular on the question whether it can be understood in terms of powers as discussed in the metaphysics literature (in French).
  •  37
    The Ontology of Emotions
    Cambridge University Press. 2018.
    The nature of emotion is an important question in several philosophical domains, but little attention has so far been paid to identifying the general ontological category to which emotions belong. Given that they are short-lived, are they events? Since they often have components or stages, are they processes? Or does their close link with behaviour mean they are dispositions? In this volume, leading scholars investigate these basic ontological issues, contributing to current discussions about em…Read more
  •  31
    In a recent paper in this journal, Alex Grzankowski sets out to defend cognitivism about emotion against what he calls the ‘problem of recalcitrance’ that many contemporary theorists take as a strong reason to reject the view. Given the little explicit discussion we find of it in a large part of the literature, however, it is not clear why exactly recalcitrant emotions are supposed to constitute a problem for cognitivism in the first place. Grzankowski outlines an argument that he thinks is at p…Read more
  •  29
    Qui peut sauver la morale? Essai de métaéthique
    with François Jaquet
    Ithaque. 2019.
    Vous pensez peut-être que la peine de mort est injuste ? Ou que l’avortement est moralement acceptable ? Se pourrait-il alors que vous vous trompiez ? C’est en tout cas l’avis des théoriciens de l’erreur. D’après ces philosophes, tous les jugements moraux sont faux parce qu’ils présupposent à tort l’existence de faits moraux à la fois objectifs et non naturels. Organisé autour de ce défi nihiliste, le présent ouvrage aborde les principales théories métaéthiques comme autant de tentatives, plus o…Read more
  •  28
    Gratitude: Generic vs. Deep
    In Robert Roberts & Daniel Telech (eds.), The Moral Psychology of Gratitude, Rowman & Littlefield. pp. 15-34. 2019.
    In this paper, I argue that gratitude is not necessarily affective or motivating. Against a common trend in recent philosophical treatments of the notion, indeed, I argue for the introduction of an important but neglected kind of gratitude that is simply a matter of believing that one has been benefitted by a benevolent benefactor. I will call this non-affective, non-motivating kind of gratitude “generic,” and the kind – taking center stage in the literature – that is affective and motivating “d…Read more
  •  27
    © The Authors 2017. Published by Oxford University Press on behalf of The Analysis Trust. All rights reserved. For Permissions, please email: journals.permissions@oup.comIt is widely accepted that emotions have something to do with values. The major task of contemporary philosophy of emotion is to say precisely what that something is. How exactly are emotions related to evaluative properties? Unsurprisingly, there are various ways they may be related. First, emotions might themselves be bearers …Read more
  •  24
    Le caractère personnel des émotions
    Revue Philosophique de la France Et de l'Etranger 141 (2): 197-214. 2016.
    Cet article explore la viabilité de la conjonction de trois thèses : (1) qu’il existe des valeurs objectives ; (2) que certaines émotions ont pour fonction de les représenter ; (3) que de telles émotions représentent ces valeurs de manière fiable. Nous cherchons plus particulièrement à réconcilier la troisième thèse avec l’observation que les émotions ont un aspect subjectif ou personnel qu’il n’est pas possible d’éliminer. This article explores the viability of the conjunction of three claims: …Read more
  •  17
    Le nativisme moral
    In Masala & Ravat (ed.), La morale humaine et les sciences, Editions Matériologiques. 2011.
    Dans cet essai, je me concentre sur le débat entre nativistes et empiristes au sujet des origines de la morale : la morale serait-elle innée, là depuis la naissance, ou serait-elle un produit de la culture, acquise par le biais d’un conditionnement social ? Nous verrons que cette question soulève d’importants problèmes conceptuels, notamment celui de savoir ce que l’on entend ici par ‘morale’. Des considérations méthodologiques seront également soulevées : quels types de données peuvent montrer …Read more
  •  14
    In Hichem Naar & Fabrice Teroni (eds.), The Ontology of Emotions, Cambridge University Press. 2018.
    I discuss the intuitive distinction between emotions and sentiments, and argue that sentiments cannot be reduced to emotions (and hence constitute their own category of affective state). ​
  •  6
    Emotion: Animal and Reflective
    Southern Journal of Philosophy 57 (4): 561-588. 2019.
  •  2
    In Hichem Naar & Fabrice Teroni (eds.), The Ontology of Emotions, Cambridge University Press. pp. 1-13. 2017.
    What is an emotion? No one will seriously doubt that it is a psychological entity of some sort. Rich and lively philosophical debates have failed to generate any stable picture regarding the nature of emotions that extends much beyond this platitude, however. At most, a bare majority of philosophers would agree that emotions exemplify the following features. First, emotions are characterized by a certain phenomenology: they are felt. Second, they are intentional phenomena and, as such, are in on…Read more