Can I kill my younger self? Time travel and the retrosuicide paradox

Abstract. If (backward) time travel is possible, presumably so is my shooting my younger self (YS); then apparently I can kill him—I can commit retrosuicide. But if I were to kill him I would not exist to shoot him, so how can I kill him? The standard solution to this paradox understands ability as compossibility with the relevant facts and points to an equivocation about which facts are relevant: my killing YS is compossible with his proximity but not with his survival, so I can kill him if facts like his survival are irrelevant but I cannot if they are relevant. I identify a lacuna in this solution, namely its reliance without argument on the hidden assumption that my killing YS is possible: if it is impossible, it is not compossible with anything. I argue that this lacuna is important, and I sketch a different solution to the paradox. 1

Against Moral Character Evaluations: The Undetectability of Virtue and Vice

Abstract. I defend the epistemic thesis that evaluations of people in terms of their moral character as good, bad, or intermediate are almost always epistemically unjustified. (1) Because most people are fragmented (they would behave deplorably in many and admirably in many other situations), one’s prior probability that any given person is fragmented should be high. (2) Because one’s information about specific people does not reliably distinguish those who are fragmented from those who are not, one’s posterior probability that any given person is fragmented should be close to one’s prior⎯and thus should also be high. (3) Because being fragmented entails being indeterminate (neither good nor bad nor intermediate), one’s posterior probability that any given person is indeterminate should also be high⎯and the epistemic thesis follows. (1) and (3) rely on previous work; here I support (2) by using a mathematical result together with empirical evidence from personality psychology. 1. Introduction: Th

Hempel`s Raven Paradox: A Lacuna in the Standard Bayesian Solution

According to Hempel`s paradox, evidence (E) that an object is a nonblack nonraven confirms the hypothesis (H) that every raven is black. According to the standard Bayesian solution, E does confirm H but only to a minute degree. This solution relies on the almost never explicitly defended assumption that the probability of H should not be affected by evidence that an object is nonblack. I argue that this assumption is implausible, and I propose a way out for the Bayesians

New foundations for imperative logic I: Logical connectives, consistency, and quantifiers

Abstract. Imperatives cannot be true or false, so they are shunned by logicians. And yet imperatives can be combined by logical connectives: “kiss me and hug me ” is the conjunction of “kiss me ” with “hug me”. This example may suggest that declarative and imperative logic are isomorphic: just as the conjunction of two declaratives is true exactly if both conjuncts are true, the conjunction of two imperatives is satisfied exactly if both conjuncts are satisfied⎯what more is there to say? Much more, I argue. “If you love me, kiss me”, a conditional imperative, mixes a declarative antecedent (“you love me”) with an imperative consequent (“kiss me”); it is satisfied if you love and kiss me, violated if you love but don’t kiss me, and avoided if you don’t love me. So we need a logic of three-valued imperatives which mixes declaratives with imperatives. I develop such a logic. 1

In Defense of Imperative Inference

Abstract. “Surrender; therefore, surrender or fight ” is apparently an argument corresponding to an inference from an imperative to an imperative. Several philosophers, however (Williams 1963; Wedeking 1970; Harrison 1991; Hansen 2008), have denied that imperative inferences exist, arguing that (1) no such inferences occur in everyday life, (2) imperatives cannot be premises or conclusions of inferences because it makes no sense to say, for example, “since surrender ” or “it follows that surrender or fight”, and (3) distinct imperatives have conflicting permissive presuppositions (“surrender or fight ” permits you to fight without surrendering, but “surrender ” does not), so issuing distinct imperatives amounts to changing one’s mind and thus cannot be construed as making an inference. In response I argue inter alia that, on a reasonable understanding of ‘inference’, some everyday-life inferences do have imperatives as premises and conclusions, and that issuing imperatives with conflicting permissive presuppositions does not amount to changing one’s mind. 1. Introduction: Imperativ

The indeterminacy paradox: Character evaluations and human psychology

Abstract. You may not know me well enough to evaluate me in terms of my moral character, but I take it you believe I can be evaluated: it sounds strange to say that I am indeterminate, neither good nor bad nor intermediate. Yet I argue that the claim that most people are indeterminate is the conclusion of a sound argument—the indeterminacy paradox—with two premises: (1) most people are fragmented (they would behave deplorably in many and admirably in many other situations); (2) fragmentation entails indeterminacy. I support (1) by examining psychological experiments in which most participants behave deplorably (e.g., by maltreating “prisoners ” in a simulated prison) or admirably (e.g., by intervening in a simulated theft). I support (2) by arguing that, according to certain plausible conceptions, character evaluations presuppose behavioral consistency (lack of fragmentation). Possible reactions to the paradox include: (a) denying that the experiments are relevant to character; (b) upholding conceptions according to which character evaluations do not presuppose consistency; (c) granting that most people are indeterminate and explaining why it appears otherwise. I defend (c) against (a) and (b)

Gigerenzer's normative critique of Kahneman and Tversky

Gigerenzer has argued that it may be inappropriate to characterize some of the biases identified by Kahneman and Tversky as "errors" or "fallacies," for three reasons: (a) according to frequentists, no norms are appropriate for single-case judgments because single-case probabilities are meaningless; (b) even if single-case probabilities make sense, they need not be governed by statistical norms because such norms are "content-blind" and can conflict with conversational norms; (c) conflicting statistical norms exist. I try to clear up certain misunderstandings that may have hindered progress in this debate. Gigerenzer's main point turns out to be far less extreme than the position of "normative agnosticism" attributed to him by Kahneman and Tversky: Gigerenzer is not denying that norms appropriate for single-case judgements exist, but is rather complaining that the existence and the nature of such norms have been dogmatically assumed by the heuristics and biases literature. In response to this complaint I argue that single-case probabilities (a) make sense and (b) are governed b

What time travelers may be able to do

Abstract. Kadri Vihvelin, in “What time travelers cannot do ” (1996), argued that “no time traveler can kill the baby who in fact is her younger self”, because (V1) “if someone would fail to do something, no matter how hard or how many times she tried, then she cannot do it”, and (V2) if a time traveler tried to kill her baby self, she would always fail. Theodore Sider (2002) criticized Vihvelin’s argument, and Ira Kiourti (2008) criticized both Vihvelin’s argument and Sider’s critique. I present a critique of Vihvelin’s argument different from both Sider’s and Kiourti’s critiques: I argue in a novel way that both V1 and V2 are false. Since Vihvelin’s argument might be understood as providing a challenge to the possibility of time travel, if my critique succeeds then time travel survives such a challenge unscathed. 1