Richard Holton provides a unified account of intention, choice, weakness of will, strength of will, temptation, addiction, and freedom of the will. Drawing on recent psychological research, he argues that, rather than being the pinnacle of rationality, the central components of the will are there to compensate for our inability to make or maintain sound judgments. Choice is understood as the capacity to form intentions even in the absence of judgments of what action is best. Weakness of will is (...) understood as the failure to maintain an intention, or more specifically, a resolution, in the face of temptation--where temptation typically involves a shift in judgment as to what is best, or in the case of addiction, a disconnection between what is judged best and what is desired. Strength of will is the corresponding ability to maintain a resolution, an ability that requires the employment of a particular faculty or skill. Finally, the experience of freedom of the will is traced to the experiences of forming intentions, and of maintaining resolutions, both of which require effortful activity from the agent. (shrink)

Can we decide to trust? Sometimes, yes. And when we do, we need not believe that our trust will be vindicated. This paper is motivated by the need to incorporate these facts into an account of trust. Trust involves reliance; and in addition it requires the taking of a reactive attitude to that reliance. I explain how the states involved here differ from belief. And I explore the limits of our ability to trust. I then turn to the idea of (...) trusting what others say. I suggest that we sometimes decide to trust people to be sincere and knowledgeable; and that having taken this attitude towards them, we come to believe what they say. I spell out some consequences that this has for an account of testimony, and for van Fraassen's decision theoretic principle of Reflection. (shrink)

This book examines these questions not in the abstract but shows their historic roots and the answers emerging from the scientific and political controversies ...

Choice is one of the central elements in the experience of free will, but it has not received a good account from either compatibilists or libertarians. This paper develops an account of choice based around three features: (i) choice is an action; (ii) choice is not determined by one's prior beliefs and desires; (iii) once the question of what to do has arisen, choice is typically both necessary and sufficient for moving to action. These features might appear to support a (...) libertarian account, but they do not. Instead it is argued that all three features can be accommodated within a compatibilist account, where choice is needed because of agents' inabilities to arrive at judgements about what is best. Choice differs though from random picking: in choosing, agents frequently (though not always) deploy abilities that enable them to make good choices. In such cases, judgements about what is best will frequently follow the choice. Finally choice is distinguished from agency, and, on the basis of the distinction, the claim that choice is an action is made good. (shrink)

In a recent paper Savas Tsohatzidis has provided a number of putative counterexamples to the well-attested Kartunnen-Vendler (K-V) thesis that the use of 'tell' with a wh-complement requires that the speaker spoke truthfully. His counterexamples are sentences like: (1) Old John told us who he saw in the fog, but it turned out that he was mistaken. I argue that such examples do not serve to refute the K-V thesis. Rather, they are examples of a more general phenomenon that I (...) label participant projection, which is manifested in sentences like: (2) He gave her a ring studded with diamonds, but they turned out to be glass. Just as the acceptability of (2) does not show that some diamonds are glass, so the acceptability of (1) does not disprove the K-V thesis. (shrink)

Conceptualizing cosmopolitanism : a reappraisal -- A historical sociology of cosmopolitanism -- Cosmopolitanism and social theory -- Cosmopolitanism : social and cultural research -- Cosmopolitanism : legal and political research -- Cosmopolitanism in Ireland.

This paper argues that a popular account of intentions can be extended to beliefs. Beliefs are stable all-out states that allow for planning and coordination in a way that is tractable for cognitively limited creatures like human beings. Scepticism is expressed that there is really anything like credences as standardly understood.

This paper falls into three parts. The first looks at wh-constructions, focussing on the so-called factual whs, ‘X knows where… ’, ‘when’, ‘who’, ‘what’ etc. I suggest, drawing on both linguistic considerations and evidence from developmental psychology, that these constructions take things as their objects, not propositions; and that this may be why they are learned before those taking sentential complements. The second part moves to the case of telling-wh: to constructions such as telling someone who is at the door. (...) This construction brings a very particular set of requirements, not just to tell the truth, but to tell all the relevant truths and nothing but. The third section, in a critical discussion of Katherine Hawley's work, argues that an account of trust and testimony focussing on the telling-wh construction brings better results than one focussed on the blander idea of assertion. (shrink)

Frege begins his discussion of factives in ‘On Sense and Reference’ with an example of a purported contrafactive, that is, a verb that entails, or presupposes, the falsity of the complement sentence. But the verb he cites, ‘wähnen’, is now obsolete, and native speakers are sceptical about whether it really was a contrafactive. Despite the profusion of factive verbs, there are no clear examples of contrafactive propositional attitude verbs in English, French or German. This paper attempts to give an explanation (...) of this, and to use this to shed light on the behaviour of factives more generally. The suggestion is that factive propositional attitude verbs take facts, not propositions, as the referents of their complement sentences; and that as there are no contra-facts, there can be no contra-factives. This claim is also used to help explain Timothy Williamson's observation that there is no stative propositional attitude factive that requires only belief. Various conclusions are drawn within a broadly ‘knowledge first’ approach. (shrink)

These are just a few of the questions posed in The Advancement of Science, and Its Burdens.

In responding to the challenge that we cannot know that animals feel pain, Peter Singer says: We can never directly experience the pain of another being, whether that being is human or not. When I see my daughter fall and scrape her knee, I know that she feels pain because of the way she behaves—she cries, she tells me her knee hurts, she rubs the sore spot, and so on. I know that I myself behave in a somewhat similar—if more (...) inhibited—way when I feel pain, and so I accept that my daughter feels something like what I feel when I scrape my knee. The basis of my belief that animals can feel pain is similar...1 . Singer here suggests that the epistemological problem facing animal ethics is really the more general problem of other minds: the Cartesian problem of how to escape solipsism, how to cross the bridge from my own thoughts and feelings to the thoughts and feelings of any other being. The suggestion is that no-one can seriously be in the thrall of this sceptical problem. The method for building the bridge to other minds is familiar to us all: we use it every day in our ascriptions of thoughts and feelings to people near and dear, and to those far away. And we use it every day in our ascriptions of thoughts and feelings to animals. (shrink)

We do not report lies with that-clauses but with about-clauses: he lied about x. It is argued that this is because the content of a lie need not be the content of what is said, and about-clauses give us the requisite flexibility. Building on the work of Stephen Yablo, an attempt is made to give an account of lying about in terms of partial content and topic.

In this book Gerald Holton takes an opposing view, illuminating the ways in which the imagination of the scientist functions early in the formation of a new ...

Philosophical orthodoxy identifies weakness of will with akrasia: the weak willed person is someone who intentionally acts against their better judgement. It is argued that this is a mistake. Weakness of will consists in a quite different failing, namely an over-ready revision of one's intentions. Building on the work of Bratman, an account of such over-ready revision is given. A number of examples are then adduced showing how weakness of will, so understood, differs from akrasia.

Using firsthand accounts gleaned from notebooks, interviews, and correspondence of such twentieth-century scientists as Einstein, Fermi, and Millikan, Holton shows how the idea of the scientific imagination has practical implications for the history and philosophy of science and the larger understanding of the place of science in our culture.

Can one consistently (i) be a positivist, and (ii) think that the internal attitude to the law is a moral attitude? Two objections are raised in the literature. The first is that the combination is straight-out contradictory. The second is that if the internal attitude is a moral attitude, those who take it cannot be positivists. Arguments from Shiner, Goldsworthy and Raz are examined. It is concluded that neither objection works. The arguments are based on scope errors, conflations of what (...) is said with what is implicated, and a false view of the distinction between detached and committed statements. (shrink)

In this book Professor Holton continues his analysis of how modem science works and what its influences are on our world, with particular emphasis on the role of the thematic elements - those often unconscious presuppositions that guide scientific work to success or failure. The foundation of the book is provided by the author's research on the work of Albert Einstein, which is then contrasted with other styles of research in the advancement of science. The author deals directly with (...) the often unforeseen consequences of the progress of contemporary science, detailing its fruits as well as its burdens. The many questions examined in this work range over a broad spectrum of areas that command the attention of all readers with an interest in understanding the development of modem science. (shrink)

Michael Smith has argued that to value an action is to believe that if one were fully rational one would desire that one perform it. I offer the Muggletonians as a counter-example. The Muggletonians, a 17th century English sect, believed that reason was the path of the Devil. They believed that their fully rational selves - rational in just Smith's sense - would have blasphemed against God; and that their rational selves would have wanted their actual selves to do likewise. (...) But blaspheming against God was not what they valued. (shrink)

I feel honored to be asked to speak at this university where so many ground-breaking scientists and philosophers were students or teaching, spreading their message world wide and I am especially glad to have been asked to come by the Institut Wiener Kreis, of which I am proud to be a member, and whose splendid work for two decades and to this day is being carried out vigorously under Professor Stadler and his colleagues. Through that, a bright flame is being (...) kept shining. That has its own salience. But I firmly believe, as you will hear later, that at just this time such studies have additional purpose, force and inspiration, in academe and society, as well as in global policies that are now under our very eyes. All these contain an urge to bring about a new version of a unifying Weltauffassung. If that succeeds, historians of the future may well say that there was a certain pre-established harmony between the original Vienna Circle program, and what is now being done here, and a new, better world. Let me add two remarks about why being invited to speak here today is special for me. You have often seen the large, elegant building at the corner of Schottengasse 10 and Schottenring. One of its high balconies were part of a Kanzlei of an attorney, specializing in international law, who had got his degree in jurisprudence right at this university, nearly a century ago. When his older boy visited there and looked out from that balcony, he could see the university where he hoped to study one day. (shrink)

Should particularists about ethics claim that moral principles are never true? Or should they rather claim that any finite set of principles will not be sufficient to capture ethics? This paper explores and defends the possibility of embracing the second of these claims whilst rejecting the first, a position termed 'principled particularism'. The main argument that particularists present for their position-the argument that holds that any moral conclusion can be superseded by further considerations-is quite compatible with principled particularism; indeed, it (...) is compatible with the idea that every true moral conclusion can be shown to follow deductively from a finite set of premises. Whilst it is true that these premises must contain implicit ceteris paribus clauses, this does not render the arguments trivial. On the contrary, they can do important work in justifying moral conclusions. Finally the approach is briefly applied to the related field of jurisprudence. (shrink)

Empirical findings suggest that temptation causes agents not only to change their desires, but also to revise their beliefs, in ways that are not necessarily irrational. But if this is so, how can it be rational to maintain a resolution to resist? For in maintaining a resolution it appears that one will be acting against what one now believes to be best. This paper proposes a two-tier account according to which it can be rational neither to reconsider the question of (...) what one is going to do nor the question of what it is best to do; hence in the resolute agent the change in belief is not actual but merely potential. Various reasons are given for thinking that the resulting account is preferable to an alternative given by Bratman. (shrink)

We aim to find a middle path between disease models of addiction, and those that treat addictive choices as choices like any other. We develop an account of the disease element by focussing on the idea that dopamine works primarily to lay down dispositional intrinsic desires. Addictive substances artifically boost the dopamine signal, and thereby lay down intrinsic desires for the substances that persist through withdrawal, and in the face of beliefs that they are worthless. The result is cravings that (...) are largely outside the control of the addict. But this does not mean that addicts are bound to act on such cravings, since they typically retain their faculty of self-control. The issue is one of difficulty not impossibility. Controlling an addictive craving is exceedingly demanding. (shrink)

Simon Blackburn has argued that science finds only dispositional properties. If true, this is surprising: we think of the world as containing categorical properties too. But Blackburn thinks that our difficulties go further than this: that the idea of a world containing just dispositional properties is not simply surprising, but incoherent. The problem is made clear, he argues, when we have a counterfactual analysis of dispositions, and then understand counterfactuals in terms of possible worlds.

The orthodox answer to my question is this: in a case of self-deception, the self acts to deceive itself. That is, the self is the author of its own deception. I want to explore an opposing idea here: that the self is rather the subject matter of the deception. That is, I want to explore the idea that self-deception is more concerned with the self’s deception about the self, than with the self’s deception by the self. The expression would thus (...) be semantically comparable to expressions like ‘self-knowledge’ (which involves knowledge about the self) rather than to expressions like ‘self-control’ (which involves control by the self).1 On this approach, what goes wrong, when we are self-deceived, is that we lack self-knowledge; or, more accurately, since one can lack knowledge without falling into error, what goes wrong is that we have false beliefs about ourselves. Not any kind of false belief about oneself; I am not self-deceived when I mistake my shoe size. Rather, self-deception requires false beliefs about the kind of subject matter that, were one to get it right, would constitute self-knowledge. It is an interesting fact about current English that, though we talk freely of self-knowledge, we have no common term to designate its absence. Seventeenth century writers talked of self-ignorance; but the term has fallen from use. I suggest that ‘self-deception’ is the nearest we have. (shrink)

My main task here is first to distinguish, and then to map out possibilities. I won’t be concerned to argue for a certain position as much as to argue that various combinations of positions are consistent. In particular, I want to argue that a commitment to minimalism about truth does not bring an automatic commitment to what has been called a minimalist theory of truth-aptitude: the claim that every assertoric sentence which is used in a systematic way will be either (...) true or false. Nor does minimalism about truth bring a commitment to what has been called minimalism about reference: the claim that every word used in a systematic way will refer. (shrink)