In this article, I wish to discuss in an informal way the motivations and the motifs of the constructivist approach to logic and mathematics and by a natural extension to the general field of science, particularly theoretical physics. Foundational questions in those domains are not ruled by philosophical principles, but a critical philosophy of foundations could be the leitmotiv to the extent that it can be used as a criterion to decide between the theoretical options of scientific practices that are often oblivious to their own doctrinal presuppositions. My objective is to provide the justificatory reasons for a constructivist option or posture in the field of scientific knowledge.

Christine Korsgaard’s Self-Constitution: Agency, Identity, and Integrity is an impressive endeavour to synthesize the ethics of Plato and Kant in a comprehensive account of action and agency that locates the key to understanding both in self-constitution. A purportedly comprehensive account of action and agency will fail on its own terms if it cannot adequately account for some morally salient phenomenon. Korsgaard’s account fails to adequately account for the possibility of evil actions and evil people. If self-constitution is key to action and agency, then we must abandon the Platonic and Kantian elements that Korsgaard endorses.

In the second Critique, Kant claims that the moral law is given as a fact of reason. In this paper, contra the standard view, I argue that there is a non-dogmatic way of defending this claim. And Kant’s principle of morality is widely taken to be a formal principle. How then can such a formal principle be reconciled with our substantial moral end? In this paper, I also argue that Kant’s principle of morality can be construed as a formal principle in the sense that it provides correctness conditions for moral laws, rather than providing specific moral laws.

The appraisal model of love is object-centred and reasons-based: love is based on reasons derived from the valuable properties of the beloved. The bestowal model of love is subject-centred and non-reasons-based: love is not based on reasons derived from the valuable properties of the beloved, but rather originates in the lover. In this paper, I blend these disparate models, with the aim of preserving their virtues and overcoming their difficulties. I propose a subject-centred, reasons-based account: love arises within the lover, but, within the lover, love is based on the lover’s motivating reasons.

My aim is to defend a peculiar epistemic version of the particularity thesis, which results from a sui generis combination of what I call the ‘singular relational view’ and what I call the ‘relativistic content view.’ Particulars are not represented as part of putative singular content. Instead, we are perceptually acquainted with them in the relevant sense that experience puts us in direct perceptual contact with them. And the content of experience is best modelled as a propositional function, that is, the content of a complex predicate that is true or false only relative to some circumstances of evaluation.

A recurrent theme in Ralph Waldo Emerson’s writings is his struggles with the problem of scholarly inaction. Commentators have given much attention to “The American Scholar” but less to his remarks about the “pale scholar.” In this paper, I focus on the latter and argue that understanding the evolving nature of Emerson’s views about what counts for action could not only deepen our understanding of his philosophy and its orientation toward the conduct of life but also explain why, according to Emerson, there seems to be no reconciliation between “the theory and practice of life.”

In 1772, Kant outlined the new problem of his critical period in terms of four possible “ways” of understanding the agreement of knowledge with its object. This study expands Kant’s terse descriptions of these ways, examining why he rejected them. Apart from clarifying the historical context in which Kant saw his own achievement (the Fifth Way), the chief benefits of exploring the historical background of Way Two, in particular, are that it (1) explains the puzzling intuitus originarius/intellectus archetypus dichotomy, and (2) casts doubt on the received idea that Kant broke with the traditional theocentric model of cognition.

A fictional work contains a cliffhanger if it ends with a central character finding herself in perilous circumstances. The goal of this paper is to establish that authors’ narrative intentions determine what happens next in works that end in cliffhangers when no sequel is produced. To this end, I argue from the fact that a sequel written by the original author would uniquely resolve a fictional work that ends in a cliffhanger to the conclusion that the author’s narrative intentions serve as truth-makers for claims about what happens next in the absence of some such sequel.

Kirk Lougheed has argued that the Objective Meaningful Life Argument establishes a type of anti-theism, the view that a theistic God’s existence would make things worse and thus it’s rational to prefer that God not exist. The objective version of this argument is said to be an improvement over my subjective version of the Meaningful Life Argument. I argue that Lougheed’s version fares no better than the subjective version.