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Stephen Finlay - Confusion of Tongues: A Theory of Normative Language

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Can normative words like good, ought, and reason be defined in entirely non-normative terms? Confusion of Tongues argues that they can, advancing a new End-Relational theory of the meaning of this language as providing the best explanation of the many different ways it is ordinarily used. Philosophers widely maintain that analyzing normative language as describing facts about relations cannot account for special features of particularly moral and deliberative uses of normative language, but Stephen Finlay argues that the End-Relational theory systematically explains these on the basis of a single fundamental principle of conversational pragmatics. These challenges comprise the central problems of metaethics, including the connection between normative judgment and motivation, the categorical character of morality, the nature of intrinsic value, and the possibility of normative disagreement. Finlays linguistic analysis has deep implications for the metaphysics, epistemology, and psychology of morality, as well as for the nature and possibility of normative ethical theory. Most significantly it supplies a nuanced answer to the ancient Euthyphro Question of whether we desire things because we judge them good, or vice versa. Normative speech and thought may ultimately be just a manifestation of our nature as intelligent animals motivated by contingent desires for various conflicting ends.

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OXFORD MORAL THEORY

Confusion of Tongues

Series Editor

David Copp, University of California, Davis

Drawing Morals: Essays in Ethical Theory

Thomas Hurka

Commonsense Consequentialism: Wherein Morality Meets Rationality

Douglas W. Portmore

Against Absolute Goodness

Richard Kraut

The Lewd, the Rude and the Nasty

Pekka Vyrynen

In Praise of Desire

Nomy Arpaly and Timothy Schroeder

Confusion of Tongues: A Theory of Normative Language

Stephen Finlay

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Contents

(p.vii) Acknowledgments

Work on this book began in 2008 with the support of a Charles A. Ryskamp Research Fellowship from the Mellon Foundation and American Council of Learned Societies, and finished in 2013 with the support of a fellowship from the National Endowment of the Humanities. Without this generous funding its hard to imagine how it could have been written. But the ideas proposed here have been developing since at least 1999 and my Ph.D. dissertation at the University of Illinois, Urbana-Champaign, under the guidance of James Wallace, Gary Ebbs, Jeff McMahan, and Richard Schacht. I have therefore benefited from many more people than I could possibly remember or name, and I apologize to those whose assistance isnt acknowledged below.

Those to whom I am indebted for their comments on this manuscript include Matthew Chrisman, Brian Coffey, David Copp, Janice Dowell, Daan Evers, Karen Lewis, Mike Ridge, Jake Ross, Mark Schroeder, Kadri Vihvelin, Ralph Wedgwood, David Wolfsdorf, Gideon Yaffe, an anonymous reviewer for Oxford University Press, audiences of numerous talks over the last few years (particularly the philosophy department at Ume University for inviting me to present the 2012 Burman Lectures in Philosophy), and the participants in graduate seminars I taught at the University of Southern California in the fall of 2009 and the spring of 2012: Rima Basu, Josh Crabill, Justin Dallman, Ryan Gillespie, Rishi Joshi, Nick Laskowski, Ben Lennertz, Alida Liberman, Matt Lutz, Michael Milona, Shyam Nair, Caleb Perl, Abelard Podgorski, Jason Raibley, Indrek Reiland, Sam Shpall, Kenneth Silver, Justin Snedegar, Ryan Walsh, and Aness Webster. I have also benefited from conversations with Gunnar Bjrnsson, Kenny Easwaran, Allan Gibbard, Jim Higginbotham, Angelika Kratzer, and Barry Schein. The appendix to Chapter partly draws on an earlier paper cowritten with Gunnar Bjrnsson, Metaethical Contextualism Defended, Ethics 121 (2010), pp. 736.

Special thanks are due to Mark Schroeder for constant encouragement and advice, which kept me going whenever I began to doubt myself, Gideon Yaffe for many years of friendship and organizing a one-day workshop on the manuscript, David Copp for inviting it for the Oxford Moral Theory series, and Mike Ridge for reading the entire manuscript and providing extensive comments not (p.viii) once but twice. Perhaps needless to say the many flaws that remain are nobodys fault but mine. I dont consider this project as finished so much as having run out of time. Its rightly been said that a metaethicist is a jack of all trades: this book has an ambitiously wide scope, wading amateurishly into many issues (at least in semantics, pragmatics, moral psychology, and probability, not to mention in metaethics) on which there are now large and sophisticated literatures. If I had attempted to master all these literatures this book would never have been completed or published. I sincerely apologize to all those whose work I ought to have read or cited but havent, and hope any errors or oversights arent too serious.

My greatest debts are to my wife Sarah and my daughters Ashleigh, Jorja, and Alex, for their patience, sacrifices, and love. They are my Reasons for everything, and I dedicate this book to them.

Introduction
Abstract and Keywords

This chapter introduces the myth of the Tower of Babel as providing allegories for two central themes of the book: that both moral and metaethical disagreements in different ways involve a confusion of tongues. The Euthyphro Question marks a fundamental controversy in metaethics: is normativity prior to desire, or vice versa? Metaethical theories must balance the objectivity of morality against its practicality. An analytic method of semantic and conceptual analysis is proposed, and a series of challenges surveyed: from primitivism, expressivism, synthetic naturalism, and revisionism. G. E. Moores Open Question argument is criticized, and a strategy outlined of providing the simplest and most conservative explanation of the data.

Keywords: metaethics, objectivity, desire, semantic analysis, conceptual analysis, Moore, moral disagreement, normativity, analytic method

This book is about the meaning and use of normative language, in particular the words good, ought, and reason, which are of central interest to moral and practical philosophy. In the first half of the book I take a linguistic approach, arguing that the evidence from various ordinary uses consistently points toward a unifying semantics for normative words as end-relational. According to this theory, normative words refer to probabilistic relations in which things stand to particular ends or potential states of affairs that vary from context to context. In the second half, I address the distinctive features of peculiarly moral and deliberative uses of this language in speech and thought. These are broadly classifiable as forms of either practicality or objectivity, and largely comprise the central problems of metaethics. I demonstrate that the end-relational theory accommodates and explains these features systematically by appeal to basic principles of conversational pragmatics, concerning the way we use normative language in pursuit of our purposes.

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