What the Humean Theory of Motivation Gets Wrong

2019 ◽  
Vol 44 ◽  
pp. 157-178
Author(s):  
Caroline T. Arruda ◽  

I show that defenses of the Humean theory of motivation (HTM) often rely on a mistaken assumption. They assume that desires are necessary conditions for being motivated to act because desires (and other non-cognitive states) themselves have a special, essential, necessary feature, such as their world-to-mind direction of fit, that enables them to motivate. Call this the Desire-Necessity Claim. Beliefs (and other cognitive states) cannot have this feature, so they cannot motivate. Or so the story goes. I show that: (a) when pressed, a proponent of HTM encounters a series of prima facie counterexamples to this Claim; and (b) the set of claims that seem to naturally complement the Desire-Necessity Claim as well as provide successful responses to these counterexamples turn out to deny the truth of this same claim. As a result, the Humean implicitly grants that it is at least equally plausible, if not more plausible, to claim that desires are not able to motivate in virtue of what they necessarily possess. Instead, desires contingently possess features that enable them to motivate.

Author(s):  
Giles Pearson

Abstract In this paper, I consider Aristotle’s views in relation to the Humean theory of motivation (HTM). I distinguish three principles which HTM is committed to: the ‘No Besires’ principle, the ‘Motivation Out—Desire In’ principle, and the ‘Desire Out—Desire In’ principle. To reject HTM, one only needs to reject one of these principles. I argue that while it is plausible to think that Aristotle accepts the first two principles, there are some grounds for thinking that he might reject the third.


2018 ◽  
Vol 4 (4) ◽  
pp. 471-490
Author(s):  
CAROLINE T. ARRUDA

AbstractI show that an overlooked feature of our moral life—moral status—provides a route to vindicating naturalist moral realism in much the same way that the Humean theory of motivation and judgment internalism are used to undermine it. Moral status presents two explanatory burdens for metaethical views. First, a given view must provide an ecumenical explanation of moral status, which does not depend on the truth of its metaethical claims (say, that there are mind-independent facts about moral status). Second, its explanation must be consistent with persistent normative ethical disagreement about what constitutes moral status. I conclude that naturalist moral realism succeeds, while quasi-realism fails because it cannot meet the latter requirement. This argument has three results: we have a new route for metaethical vindication more generally and for naturalist moral realism in particular; quasi-realism's plausibility is undermined by an inability to explain disagreement, but not for the familiar reasons.


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