Proceedings of the Aristotelian Society

<p>ABSTRACT</p> <p>What enables me to know that others exist? Natalie Duddington (PAS 1918-1919) offers two distinctive, and underexplored, insights into the question. She focusses on our capacity to perceive minds in perceiving animate beings, and on the ways in which we stand to be affected by others in knowing them. I will suggest a way of understanding what it is to see minds in action. I will also argue that ways we stand to be affected by others offers a resource for knowing others that takes us beyond perception, and is one that constitutes an antidote to the solipsist.</p> <p>ABOUT</p> <p>Lucy O’Brien is Richard Wollheim Professor of Philosophy at UCL. She has been at UCL since 1992. Her studies in Philosophy began with a BA Joint Hons in Pure Mathematics and Philosophy, and an MPhil in Philosophy, at the University of Sheffield. She went on to a DPhil in Oxford, followed by a post-doctoral position at King’s London. Her research interests lie in the philosophy of mind and action, with a particular focus on various forms of self-consciousness, and self-knowledge. She is writing a book on interpersonal self-consciousness following receipt of a British Academy/Leverhulme Senior Research Fellowship. She has published papers in a range of journals and collections, she is the author of Self-Knowing Agents  (OUP, 2007) and co-editor, with Matthew Soteriou, of Mental Actions  (OUP, 2009). She served as Director and Treasurer of the Aristotelian Society 2007-2014, and Vice-Chair of the Royal Institute of Philosophy 2015-2020. She was awarded a Humboldt Forschungspreis in 2021, and was made a Fellow of the British Academy in 2024. She was co-editor, with A. W. Moore, of the journal MIND from 2015-2025. She has been Chair of the Royal Institute of Philosophy since 2020.</p>

<p>ABOUT </p> <p>Pauline Kleingeld is Professor of Philosophy at the University of Groningen. Earlier she taught at Leiden University and at Washington University in St. Louis. She is the author of Kant and Cosmopolitanism (CUP 2012), Fortschritt und Vernunft: Zur Geschichtsphilosophie Kants (Königshausen und Neumann 1995) and numerous articles. Her academic interests are in ethics and political philosophy, with a special focus on Kant and Kantian theory.</p> <p>ABSTRACT</p> <p>In the first section of his Groundwork for the Metaphysics of Morals (G1), Immanuel Kant claims to identify the supreme principle of morality. After famous discussions of the idea of a ‘good will’, ‘acting from duty’ and ‘respect’, he concludes that the highest moral principle is the following: ‘I ought never to proceed except in such a way that I could also will that my maxim should become a universal law’ (G 4:402). He claims that this principle implicitly governs ordinary moral practices and convictions. It is the ‘supreme’ moral principle in that it is a meta-principle by means of which substantive Kantian moral principles — such as ‘help others in need’ or ‘never lie’ — can be derived. Because Kant’s argument draws on moral convictions that are still widely shared, and because his conclusion articulates a paradigmatic position in moral theory, G1 has become one of the most renowned texts in the history of philosophy.</p> <p> The structure of Kant’s argument towards the identification of the supreme principle, however, has long been the subject of debate. Three serious difficulties stand out in the literature, and they all concern the most important steps of his argument:</p> <p>(1) Kant presents his argument as consisting of three propositions and a conclusion, but he labels only the second and third propositions as such. He does not make explicit what he takes the first proposition to be. In recent decades at least a dozen candidates have been put forward in the literature (see Steigleder 2022).</p> <p>(2) Kant claims that the third proposition follows from the first and the second, but it is widely regarded unclear how it is supposed to follow.</p> <p>(3) Kant’s final step to the formulation of the supreme principle is often said to be a jump over a gap, rather than a careful step that follows from the preceding argument.</p> <p>As a result, Kant’s reasoning towards the supreme moral principle seems more like a series of assertions and fragmentary arguments rather than a single argumentative chain. </p> <p> In this paper, I argue that Kant’s views on philosophical method shed new light on the structure and direction of his argument in G1. It has gone unnoticed that this argument consists of a chain of regressive inferences. I first explain the current positions in the literature regarding Kant’s method in G1 (§2). I then turn to Kant’s views on method (§3). Using his description of the so-called ‘analytic method’, I reconstruct the argument of G1 as a regressive chain. I argue that this reconstruction suggests solutions to the three main difficulties diagnosed in the literature, although several unclarities remain (§4).</p>

<p>ABOUT</p> <p>Léa Salje is an associate professor at the University of Leeds. She joined Leeds in 2015 on a postdoc, and has been there ever since. Before that she did a PhD at UCL. She works in Philosophy of Mind, mostly on issues around self-knowledge and first person thought. Her first monograph Saying What One Thinks (forthcoming with OUP), is about the special form of self-knowledge we get by putting our thoughts into words.</p>

<p>ABOUT </p> <p>Claire Field is a postdoc at the University of Zürich, where she is a member of the Zürich Epistemology Group on Rationality. Previously, she has held positions at Glasgow, Stirling, and UCL. Her research lies primarily in epistemology, and includes projects on the epistemology of normative beliefs, rational risk-taking, level-(in)coherence, the normativity of logic, and the philosophical implications of neurodiversity.</p> <p>ABSTRACT </p> <p>The requirements of structural rationality prohibit incoherence, but paradigmatic examples of incoherence are very diverse. Beyond an intuitive sense that incoherent attitudes do not fit together in the right way, it is difficult to characterize precisely what, if anything, unifies these examples. This paper offers a new analysis of incoherence based on the idea that attitudes are incoherent when they are unintelligible given the conceptual background in play. I argue that this analysis offers a major theoretical advantage: it allows us to make progress in debates about foundational issues, such as the nature of truth, logic, and belief.</p>

<p>ABOUT </p> <p>Eric Schliesser is professor of Political Science, with a focus on Political Theory, at the University of Amsterdam. He was previously affiliated with Syracuse University, Leiden University, and Ghent University among others. Schliesser has published on early modern philosophy, philosophy of economics, the history of analytic philosophy, the history of feminism, and metaphilosophy. His publications include his monograph, Adam Smith: Systematic philosopher and Public Thinker (OUP, 2017). He has edited numerous volumes including (inter alia) Newton and empiricism. (OUP, with Zvi Biener, 2014); Sympathy, a History of a Concept (OUP, 2015); Ten Neglected Classics of philosophy (Oxford, 2017), Neglected Classics of Philosophy, Vol 2 (Oxford 2022), and a translation of Sophie de Grouchy’s Letters on Sympathy (together with Sandrine Berges, Oxford 2019). He keeps a daily blog Digressionsnimpressions.</p>