Contrastive reasons by Justin Snedegar

By Justin Snedegar

Justin Snedegar develops and defends contrastivism approximately purposes. this can be the view that normative purposes are essentially purposes for or opposed to activities or attitudes in simple terms relative to units of choices. easily placed, purposes are consistently purposes to do something instead of one other, rather than easily being purposes to do whatever, complete cease. paintings on purposes has develop into relevant to numerous parts of philosophy, but Read more...

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Justin Snedegar develops and defends contrastivism approximately purposes. this can be the view that normative purposes are essentially purposes for or opposed to activities or attitudes merely relative to units of Read more...

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So, in that sense, Sinnott-Armstrong’s argument works in this case, though it doesn’t seem that he had anything quite so trivial in mind. The important point to consider now, though, is whether accepting contrastivism about explanatory reasons puts pressure on us to accept contrastivism about normative reasons. I’ll argue that it doesn’t, at least not without some further assumptions that can be rejected. The first strategy, and the one that Sinnott-Armstrong seems to adopt, is to say that normative reasons and explanatory reasons are simply different species of the same genus, reasons.

So now what we have is an overall ranking of the possible options, according to how my reasons weigh in favor of them. In any particular what you ought to do, or how your pro tanto reasons determine what you have most reason to do.  Cf. the discussion in Kierland (), Cariani (). OUP CORRECTED PROOF – FINAL, //, SPi  c on t r as t i v i sm an d re as on s context of deliberation, only some of these options will be relevant, and I’ll deliberate only between those relevant options at some particular resolution.

Now I will argue that contrastivism about reasons is not sufficient for contrastivism about ‘ought’. So, first, suppose that reasons are contrastive: a reason to A is only such a reason relative to certain sets of alternatives. If we accept anything like the claim that you ought to A iff you have most reason to A, how can we maintain a non-contrastivist view of ‘ought’? Here’s one way.  Importing contrastivism about rea This is essentially the principle that Schroeder (: –) adopts. OUP CORRECTED PROOF – FINAL, //, SPi c on t r as t i v i sm an d re as on s  sons now, even though reasons are only reasons relative to certain sets of alternatives, the particular reasons that we’re concerned with in trying to decide whether you ought to A are the reasons relative to the set of alternatives, {A, ¬A}.

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