Argumenta – Journal of Analytic Philosophy

Accompanying the accusation of malevolent political conspiracy is the accusation of cover-up of these conspiracies by leading institutions of public information; mass media and national law enforcement. A common response to this accusation is that these institutions of public information will reliably reveal such political conspiracies, not cover them up. Unfortunately, the best arguments for this hope are now widely recognized to fail. Further, cover-up does not require descending control of the media by conspirators. The problem is much more complex, one endemic to our information hierarchies. This includes the…

I criticise Cass Sunstein and Adrian Vermeule’s influential critique of conspiracy theories in “Conspiracy Theories: Causes and Cures”. I argue that their position depends on an equivocation over the meaning of the term ‘conspiracy theory’. This equivocation reflects a widespread assumption that conspiracy theories tend to be false, unjustified and harmful, and that, as a result, we can speak as if all conspiracy theories are objectionable in each of these three ways. I argue that this assumption is itself false, unjustified, and harmful. There are many true, justified, and/or beneficial…

Recent scholarship has claimed to show that conspiracy theorists are prone to simultaneously believe mutually contradictory conspiracy theories, as well as believe entirely made up conspiracy theories. The authors of those studies suggest that this supports the notion that conspiracy theories operate within “monological belief systems”, in which conspiracy theorists find support for conspiratorial beliefs in other conspiratorial beliefs, or in related generalizations, rather than in evidence directly relevant to the conspiracy in question. In this article, I argue that all of that is either wrong or at least misleading.

Belief in conspiracy theories is typically considered irrational, and as a consequence of this, conspiracy theorists––those who dare believe some conspiracy theory––have been charged with a variety of epistemic or psychological failings. Yet recent philosophical work has challenged the view that belief in conspiracy theories should be considered as typically irrational. By performing an intra-group analysis of those people we call “conspiracy theorists”, we find that the problematic traits commonly ascribed to the general group of conspiracy theorists turn out to be merely a set of stereotypical behaviours and thought…

Michael Dummett’s paper “A Defence of McTaggart’s Proof of the Unreality of Time” put forward an ingenious interpretation of McTaggart’s famous proof. My aim in this discussion is not to assess the cogency of McTaggart’s reasoning, but to criticise Dummett’s interpretation of McTaggart.

In this article, it is argued that rules have two main functions, the practice-defining function and the constraining (fact-to-fact) function. These two functions are compatible. In their function as constraints, some rules are also indirectly regulative. In both of their functions, rules differ from the summaries (rules of thumb) that Rawls discussed and opposed to the constitutive (fact-to-fact) rules which make that some decisions are the right ones. In his work, first on the philosophy of language and later on social ontology, Searle focused on one kind of constitutive rules:…

When John Searle observed that there is “no remark without remarkableness,” he made a point about the pragmatics of conversation that is importantly applicable to legal interpretation. Just as the act of remarking, according to Searle, presupposes some reason for the remark, so too does the act of legal interpretation presuppose a reason to interpret. This paper explores this phenomenon, and identifies the distinct occasions that call for an act of interpretation.  

Regulative rules regulate preexisting forms of behavior, constitutive rules make possible new forms of behavior. They constitute the phenomena they regulate. Brute facts can exist independently of any institutions. Institutional facts require pre-existing institutions, which consist of systems of constitutive rules. Constitutive rules create new forms of reality, with new powers, they typically require language, and they are the basis of human civilization.  

In Speech Acts Searle argued for a version of philosophical naturalism by, in part, replying to G.E. Moore’s famous claim that naturalism, if it included any evaluative claims, would be clearly fallacious. We make the case that Searle’s reply was not the disaster it is sometimes claimed to have been. In our discussion we pay special attention to Searle’s introduction of such key concepts as brute facts, institutional facts, and constitutive rules. We also make a broader case for the ‘constitutive’ connections as central to Searle’s often misunderstood metaphysical views.…