Professional Documents
Culture Documents
Together, the three papers described above (Locating Morality, Being Social, and
Democratizing Humeanism) position me as a broadly naturalist, Humean, theorist within
contemporary metaethics. But the Hume who inspires me is a more social Hume than many
peoples. (Think the Hume of the second Enquiry, rather than the Hume of the Treatise,
especially.)
I explain some of the reasons why I am unimpressed by a robust realist like David Enochs
attempt to gild what I see as the naturalistic lily in the concluding section of Locating Morality,
as well as Disagreeing about How to Disagree, co-authored with David Sobel (Philosophical
Studies, 2014). Adding a layer of supervenient moral facts over and above bodily imperatives and
the social norms which promote them does little to explain moralitys importance. Or so I argue.
Section 2.3 2.5 of Locating Morality explains how this story about the source of moral
claims on us jives with my version of internalism about reasons, which closely resembles Bernard
Williams original position, but is in certain ways even stronger than the necessity claim he
defended. Basically, I understand reasons to be normative claims that meet a further, motivationbased test, such that they could motivate the agent whose reason it is, insofar as she
is being reasonable. I argue for this constraint on reasons, and sketch the conception of reasons
in the background, in my Internalism about Reasons: Sad but True? paper. (Philosophical Studies,
2014) This was also a view I defended in my dissertation. (MIT, 2011)
My paper, Tempered Internalism and the Participatory Stance (2013) develops and defends a
novel version of the kind of motivational (or judgment) internalism which I need to plug in as
one of the premises of my argument for reasons (or existence) internalism, in my Sad but
True? paper. I say something about the way I think that agentic dissociation, a somewhat
underexplored phenomenon in moral psychology, can lead to situations in which a person can
sincerely say One ought to do such-and-such in circumstances C and I myself am in
circumstances C, without ever quite putting these two claims together. As a result, they may
never make the first-person normative ought judgment to which motivational internalism
would apply. Or, insofar as they do, their judgment is hollow, empty. It is defective as a
judgment of the relevant, normative kind.
(A possibly helpful terminological note: in certain papers Ive used the term normative reason as a terminological
concession, when what I really mean and would now prefer to say is normative claim, since I dont require them
to satisfy the internalist condition described above. This applies to the published versions of Being Social in
Metaethics and Democratizing Humeanism, in particular. I may upload amended versions making the
relevant substitutions at some point, to avoid causing further confusion. I will also have my entry for the Oxford
Handbook of Reasons and Normativity, Doubts about Reasons-Talk, completed by June 2016, which
explains why Im resistant to the turn to reasons and the idea of reasons as normatively basic in metaethics. I say
a bit about the connection between my criticisms of this rationalistic ethos, and the kind of ideology critique that
animates most of my other work, in a recent interview halfway through.)
For the purposes of planning reading assignments, most of these papers are somewhere around
12000 words, with the exception of Disagreeing about How to Disagree, which is significantly
shorter. All told, this material comes to about 75K words. Feel free to write to me if I can help
by clarifying anything else about it.