How could perceptual experiences reveal matters of essentiality? Answering this question is crucial for vindicating a thesis about the epistemic import of experience, commonly known as Revelation. The thesis comes in a weak and a strong version. Only on the strong one could it make up an authoritative piece of common sense. But this version also seems to demand too much of our experiences, namely that they can reveal essentiality. However, the impression that our experiences are not suited for this turns out to be due to a non-mandatory assumption about how the revelation of essentiality would work.

Debates about global distributive justice focus on the gulf between the wealthy North and the impoverished South, rather than on issues arising between liberal democracies. A review of John Rawls’s approach to international justice discloses a step Rawls skipped in his extension of his original-position procedure. The skipped step is where a need for the distributional autonomy of sovereign liberal states reveals itself. Neoliberalism denies the possibility and the desirability of distributional autonomy. A complete Rawlsian account of global justice shows the necessity and possibility of a charter between liberal states, assuring each a proper minimum degree of distributional autonomy

This paper challenges a standard interpretation according to which Frege’s conception of logic (early and late) is at odds with the contemporary one, because on the latter’s view logic is formal, while on Frege’s view it is not, given that logic’s subject matter is reality’s most general features. I argue that Frege – in Begriffsschrift – retained the idea that logic is formal; Frege sees logic as providing the ‘logical cement’ that ties up together the contentful concepts of specific sciences, not the most general truths. Finally, I discuss how Frege conceives of the application of Begriffsschrift, and of its status as a ‘lingua characteristica’.

Following P. F. Strawson, a number of philosophers have argued that if hard incompatibilism is true, then its truth would undermine the justification or value of our relationships with other persons. In this paper, I offer a novel defense of this claim. In particular, I argue that if hard incompatibilism is true, we cannot make sense of: the possibility of promissory obligation, the significance of consent, or the pro tanto wrongness of paternalistic intervention. Because these practices and normative commitments are central to our relationships as we currently conceive of them, it follows that hard incompatibilism has radically revisionary conclusions.

A widespread view in the philosophy of mind and action holds that intentions are propositional attitudes. Call this view ‘Propositionalism about Intention’. The key alternative holds that intentions have acts, or do-ables, as their contents. Propositionalism is typically accepted by default, rather than argued for in any detail. By appealing to a key metaphysical constraint on any account of intention, I argue that on the contrary, it is the Do-ables View which deserves the status of the default position, and Propositionalism which bears the burden of proof. I go on to show that this burden has not been met in the literature.

Phenomenal conservatism (PC) is the internalist view that non-inferential justification rests on appearances. PC’s advocates have recently argued that seemings are also required to explain inferential justification. The most developed view to this effect is Michael Huemer ’s theory of inferential seemings (ToIS). Luca Moretti has recently shown that PC is affected by the problem of reflective awareness, which makes PC open to sceptical challenges. In this paper I argue that ToIS is afflicted by a version of the same problem and it is thus hostage to inferential scepticism. I also suggest a possible response on behalf of ToIS’s advocates.

I present a puzzle about belief and credence, which takes the form of three independently supported views that are mutually inconsistent. The first is the view that S has a modal belief that p (e.g., S believes that probably-p) if and only if S has a corresponding credence that p. The second is the view that S believes that p only if S has some credence that p. The third is the view that, possibly, S believes that p without a modal belief that p. [Word Count: 85]