Argumenta – Journal of Analytic Philosophy

In some of its many forms, happiness is no emotion. But there is also an emotion of happiness which, like other emotions, has correctness conditions. The correctness conditions of happiness differ in several respects, formal and non-formal, from those of emotions such as admiration, fear and indignation. The account given here of the correctness conditions of happiness suggests an account of happiness as a species of satisfaction and an account of the relation between happiness and affective rationality or reason.

The cognitive revolution, which from the early ’60s shaped the domains of linguistics, anthropology, psychology and related disciplines, manifested its effect in the field of pragmatics with the seminal work of Sperber and Wilson (1986/1995). Among many other issues, Sperber and Wilson brought to the attention of the pragmatics community the question of the place of pragmatic abilities in the overall architecture of the mind. At that time, Fodor had already suggested that human cognitive architecture is partly modular (Fodor 1983) by introducing the functional and architectural distinction between modular…

Enactivists often claim that since perception is one with action, it does not involve representations, hence perception is direct. Here we argue that empirical evidence on neural activity in the ventral premotor cortex confirms the enactivist intuitions about the unity of action and perception. But this very unity requires the detection of the action possibilities offered by the objects in the environment, which in turn involves certain representational processes at the neural level. Hence, the enactivist claim that perception is direct is wrong, or at least ambiguous and potentially misleading:…

This paper argues that naïve realism has an epistemic advantage over other rival views. The argument consists of two steps. First, I argue that the phenomenology of veridical visual experience plays an indispensable role in explaining how we can refer to the experience as a justificatory reason for a demonstrative judgment. Second, I argue that only naïve realism can coherently allow a veridical visual experience to be used as a factive reason.

The classic thought experiments for Content Externalism have been motivated by consideration of intentional states with a mind-to-world direction of fit. In this paper, I argue that when these experiments are run on intentional states with a world-to-mind direction of fit, the thought experiments actually support Content Internalism. Because of this, I argue that the classic thought experiments alone cannot properly motivate Content Externalism. I do not show that Content Externalism is false in this paper, just that it cannot be motivated by the classic thought experiments alone. I discuss…

The Phenomenal Concept Strategy is a popular strategy used to support physicalism in the realm of conscious experience. This Strategy accounts for dualist intuitions but uses the ways in which we think about our experiences to explain these intuitions in a physicalist framework, without any appeal to ontological dualism. In this paper, I will raise two issues related to the currently available versions of the Phenomenal Concept Strategy. First, most of the theories belonging to the Phenomenal Concept Strategy posit that phenomenal concepts are exceptional and sui generis concepts, and…

What is the nature of the evidence provided by thinking about hypothetical cases, such as those presented in the thought experiments (TE)? Is it psychological, as those who speak about intuitions seem to think, or not? This problem is closely related to that of the nature of the subject matter of philosophy, that most philosophers tend to conceive as non-psychological. Williamson’s position on the matter (Williamson 2007) consists in rejecting the psychological view on intuitions: if we want this method—the armchair method—to provide us with evidence in favour or contra…

I extend the Higher-Order View of Undermining Defeat (HOVUD) defended in Melis (2014) to account for the defeat of propositional justification. In doing so, I also clarify the important notion of higher-order commitment, and I make some considerations concerning the defeat of externalist epistemic warrants.