Enkrasia for Non-Cognitivists
I explore the prospects of capturing and explaining, within a non-cognitivist framework, the enkratic principle of rationality, according to which (roughly) rationality requires of N that, if N believes that she herself ought to perform an action, f, N intends to f. Capturing this principle involves...
| Κύριος συγγραφέας: | |
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| Τύπος μέσου: | Ηλεκτρονική πηγή Άρθρο |
| Γλώσσα: | Αγγλικά |
| Έλεγχος διαθεσιμότητας: | HBZ Gateway |
| Journals Online & Print: | Φόρτωση...
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| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Έκδοση: |
[2017]
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| Στο/Στη: |
Ethical theory and moral practice
Έτος: 2017, Τόμος: 20, Τεύχος: 5, Σελίδες: 943-955 |
| Σημειογραφίες IxTheo: | NCA Ηθική VA Φιλοσοφία ZD Ψυχολογία |
| Άλλες λέξεις-κλειδιά: | B
Enkrasia
B Desire B Non-cognitivism B Expressivism B Akrasia |
| Διαθέσιμο Online: |
Volltext (Publisher) Volltext (doi) |
| Σύνοψη: | I explore the prospects of capturing and explaining, within a non-cognitivist framework, the enkratic principle of rationality, according to which (roughly) rationality requires of N that, if N believes that she herself ought to perform an action, f, N intends to f. Capturing this principle involves making sense of both the possibility and irrationality of akrasia - of failing to intend in accordance with ones ought thought. In the first section, I argue that the existing non-cognitivist treatments of enkrasia/akrasia by Allan Gibbard and Michael Ridge are not satisfying. In the second section, I propose that non-cognitivists should perhaps say roughly the following: to think that one ought to f is to prefer f-ing to the alternative courses of action, or to have a stronger desire to f than to choose any alternative action. I outline (building on recent work by Neil Sinhababu) an account of the strength of desire, which allows for the possibility of intending to act against ones strongest desires, and makes it intelligible why rationality would nevertheless require that ones strongest desires and intentions be aligned. This would allow the non-cognitivist to explain how akrasia is both possible and irrational. In the last section, I briefly suggest that this leaves non-cognitivists in a nice position in comparison to at least some of the competition, when it comes to capturing enkrasia. |
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| ISSN: | 1572-8447 |
| Περιλαμβάνει: | Enthalten in: Ethical theory and moral practice
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| Persistent identifiers: | DOI: 10.1007/s10677-017-9819-9 |