A Companion to Donald Davidson, 1st Edition by Ernest Lepore, Kirk Ludwig

By Ernest Lepore, Kirk Ludwig

A spouse to Donald Davidson provides newly commissioned essays through major figures inside modern philosophy. Taken jointly, they supply a accomplished evaluation of Davidson’s paintings throughout its complete diversity, and an overview of his many contributions to philosophy.

  • Highlights the breadth of Davidson's paintings throughout philosophy
  • Demonstrates the ongoing effect his paintings has at the philosophical community
  • Includes newly commissioned contributions from best figures in modern philosophy
  • Provides an in-depth exposition and research of Davidson's paintings around the diversity of components to which he contributed, together with philosophy of motion, epistemology, metaphysics, philosophy of language, and philosophy of mind
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2013 John Wiley & Sons, Inc. Published 2013 by John Wiley & Sons, Inc. practical reason Figure 1: (desire + belief) action This theory says that wherever you have a desire and a belief about what action will satisfy it, these will produce an action, and wherever you have an action, you will find it has been produced by two things in the agent, namely, a desire and a belief to the effect that this action satisfies the desire. The problem with the theory l am representing with Figure 1 is that it presupposes you only have one belief and one desire – or at any rate, only one belief and desire that fit together so as to potentially give rise to an action.

1 Michael Smith has called Davidson’s claim that there has to be a primary reason for every action the “Humean dogma” (Smith 1994: 92). It is not clear, however, whether recent debates on Humean (or internalist) versus Kantian (externalist) theories of motivation really are of concern for Davidson’s account, because his understanding of pro attitudes is presumably much broader than a typical “Humean” understanding of desires. , Alvarez 2010; Bittner 2001; Dancy 2000; Hacker 2007; Stoutland 2001).

But I have left the question of the relation between the better judgment and judgment1 and judgment2 unanswered. Is the better judgment that produces action1 identical to judgment1? That is to say, by “better judgment,” do we mean the better of the two judgments, judgment1 and judgment2? Or is the better judgment yet a third judgment, which is better than judgment1 (and, of course, also better than judgment2)? I will take up this question in Section 2, but we can set it aside for now. The important advance here is that beliefs and desires produce not actions but judgment.

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