We argue that a number of difficulties facing expressivist solutions to the FregeGeach problem are paralleled by almost exactly analogous problems facing realist semantic theories. We argue that a prominent realist solution to the problem of explaining logical inconsistency can be adopted by expressivists. By doing so, the expressivist brings her account of logical consequence more in line with philosophical orthodoxy, while simultaneously purchasing herself the right to appeal to a wider class of attitudinal conflicts in her semantic theorizing than is allowed, for instance, by Mark Schroeder in his recent work.Finally, it emerges that a standard objection to expressivist theories is based on a misinterpretation of the Frege-Geach problem. We explain this misinterpretation and show how expressivists can easily skirt the objection it motivates.
A number of philosophers have offered quasi-perceptual theories of desire, according to which to desire something is roughly to “see” it as having value or providing reasons. These are offered as alternatives to the more traditional Humean theory of motivation, which denies that desires have a representational aspect. This paper examines the various considerations offered by advocates to motivate quasi-perceptualism. It argues that Humeanism is in fact able to explain the same data that the quasi-perceptualist can explain, and in one case the Humean explanation is superior. Quasi-perceptual accounts of desire, the paper concludes, are for the most part unmotivated.
Alex Byrne (2005; 2011a; 2011b; 2011c and 2012) offers a novel interpretation of the idea that the mind is transparent to its possessor, and that one knows one's own mind by looking out at the world. This paper argues that his (2011c and 2012) attempts to extend this picture of self-knowledge force him to sacrifice the theoretical parsimony he presents as the primary virtue of his account. The paper concludes by discussing two general problems transparency accounts of self-knowledge must address. 1
This paper argues that, with certain provisos, predicting one's future actions is incompatible with rationally deliberating about whether to perform those actions. It follows that fully rational omniscient agents are impossible, since an omniscient being could never rationally deliberate about what to do (omniscient beings, the paper argues, will always meet the relevant provisos). Consequently, theories that explain practical reasons in terms of the choices of a perfectly rational omniscient agent must fail. The paper considers several ways of defending the possibility of an omniscient agent, and concludes that while some of these may work, they are inconsistent with the aim of explaining practical normativity by appeal to such an agent.
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