Berkeley's Separability Principle: Semantics, Psychology, and Ontology

2005 ◽  
pp. 247-271
Author(s):  
Wayne Waxman
2020 ◽  
Vol 36 (1) ◽  
pp. 35-44
Author(s):  
Zak A. Kopeikin ◽  

The aim of this paper is to clarify the use of contrast cases—which are pairs of cases in which the feature under examination is varied and all else is held fixed—in ethical methodology. In another paper, I argue that we must reject a separability principle which is thought to allow one to use contrast cases to infer truths about intrinsic value (Kopeikin, 2019). Here I offer a different criticism that has a positive upshot about what we are licensed to infer from contrast cases. This provides clarification about the epistemic use of contrast cases in value theory and insight into what we can glean from contrast cases.


2005 ◽  
Vol 26 (1) ◽  
pp. 227-235 ◽  
Author(s):  
Youngsub Chun

2012 ◽  
Vol 42 (S1) ◽  
pp. 98-116 ◽  
Author(s):  
Hsueh Qu

Hume views the passions as having both intentionality and qualitative character, which, in light of his Separability Principle, seemingly contradicts their simplicity. I reject the dominant solution to this puzzle of claiming that intentionality is an extrinsic property of the passions, arguing that a number of Hume's claims regarding the intentionality of the passions (pride and humility in particular) provide reasons for thinking an intrinsic account of the intentionality of the passions to be required. Instead, I propose to resolve this tension by appealing to Hume's treatment of the ‘distinctions of reason’, as explained by Garrett (Cognition and Commitment in Hume's Philosophy, Oxford: Oxford University Press, 1997).


1999 ◽  
Vol 9 (1) ◽  
pp. 103-126 ◽  
Author(s):  
Edward F. McClennen

Abstract:The kind of commitment to moral rules that characterizes effective interaction between persons in among others places, manufacturing and commercial settings is characteristically treated by economists and game theorists as a public good, the securing of which requires the expenditure of scarce resources on surveillance and enforcement mechanisms. Alternatively put, the view is that, characteristically, rational persons cannot voluntarily guide their choices by rules, but can only be goaded into acting in accordance with such rules by the fear of social and formal sanctions. On this way of thinking, rational individuals are condemned to having to settle for the “second-best” results that are thereby implied. This conclusion rests not only on an appeal to a consequentialist perspective, but also a separability principle. Against this, it is argued that consequentialism itself offers a basis for the rejection of the separability principle, and a defense of the thesis that, for a wide range of realistic cases, being disposed to voluntarily guide one’s choice by rules (on the condition that others can be expected to do so as well) is a necessary condition of engaging in rational interaction.Most people do not trust most other people, unmonitored, to honor obligations completely. Because of this they use substantial amounts of resources to specify the details of agreements, and to police them. Use of these resources … could be greatly reduced, if transacting parties would agree to honor the spirit of their agreement and simply shake hands. The resource saving to the two parties combined, from substituting this mode of “enforcing” agreements to those currently used, is clear. Why, then, does not this more efficient mode of transacting drive out the more costly methods through the normal competitive process? … The underlying rationale for this … is that it is privately profitable to engage in some degree of “cheating” on agreements, and to use resources to disguise this fact. — M. W. Reder, “The Place of Ethics in the Theory of Production”


1966 ◽  
Vol 1966 (120) ◽  
pp. 36-45
Author(s):  
Kaname Taniguchi ◽  
Kyoji Watanabe ◽  
Kinga Tamura

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