Allan Gibbard
- Published in print:
- 2012
- Published Online:
- January 2013
- ISBN:
- 9780199646074
- eISBN:
- 9780191741968
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199646074.003.0004
- Subject:
- Philosophy, Philosophy of Language, Moral Philosophy
The chapter addresses a puzzle. In an objective sense, one ought to believe all and only what’s true. This loses the normative/natural distinction, making objective oughts conceptually equivalent to ...
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The chapter addresses a puzzle. In an objective sense, one ought to believe all and only what’s true. This loses the normative/natural distinction, making objective oughts conceptually equivalent to naturalistic claims. The needed ought ignores costs and limitations in reasoning. The subjective ought can’t be characterized in terms of objective oughts, but using Hare conditionals to characterize hypothetical imperatives, we can say this: The objective ought is what one ought subjectively to do were it that one ought to believe all that’s so. This involves an idealized self thinking herself the actual self. The special case of what one objectively ought to believe falls out immediately. The suppositions here may be counternormative as well as counterfactual. Putting meaning in terms of truth-conditions, it follows, will be empty. So we must characterize meanings in terms of subjective oughts. Oughts of advice come in a note at the end.Less
The chapter addresses a puzzle. In an objective sense, one ought to believe all and only what’s true. This loses the normative/natural distinction, making objective oughts conceptually equivalent to naturalistic claims. The needed ought ignores costs and limitations in reasoning. The subjective ought can’t be characterized in terms of objective oughts, but using Hare conditionals to characterize hypothetical imperatives, we can say this: The objective ought is what one ought subjectively to do were it that one ought to believe all that’s so. This involves an idealized self thinking herself the actual self. The special case of what one objectively ought to believe falls out immediately. The suppositions here may be counternormative as well as counterfactual. Putting meaning in terms of truth-conditions, it follows, will be empty. So we must characterize meanings in terms of subjective oughts. Oughts of advice come in a note at the end.
J. Brent Crosson
- Published in print:
- 2020
- Published Online:
- January 2021
- ISBN:
- 9780226700649
- eISBN:
- 9780226705514
- Item type:
- chapter
- Publisher:
- University of Chicago Press
- DOI:
- 10.7208/chicago/9780226705514.003.0005
- Subject:
- Anthropology, Anthropology, Religion
This chapter focuses on spiritual workers’ practices of turning persons and practices around, over, or inside out to produce a radical change in a particular state of affairs. It argues that these ...
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This chapter focuses on spiritual workers’ practices of turning persons and practices around, over, or inside out to produce a radical change in a particular state of affairs. It argues that these practices reveal an experimental theory of religion that diverges from recent scholarly turns toward virtue ethics, tradition, and ritual to describe religious practices. I show how the application of a certain racialized framework of tradition has led to scholarly and popular misinterpretations of spiritual workers' counternormative practices (and of counternormative religious practices more generally). I then use my interlocutors’ theories of experimental religion to redescribe these practices of overturning, focusing on the “divine violence” (Benjamin 1986) of justice-making ruptures in religious and state law. This chapter details how the inversions, reversals, and experiments in African spiritual work signal an ethos that disrupts a racialized opposition between tradition and innovation in Western modernity.Less
This chapter focuses on spiritual workers’ practices of turning persons and practices around, over, or inside out to produce a radical change in a particular state of affairs. It argues that these practices reveal an experimental theory of religion that diverges from recent scholarly turns toward virtue ethics, tradition, and ritual to describe religious practices. I show how the application of a certain racialized framework of tradition has led to scholarly and popular misinterpretations of spiritual workers' counternormative practices (and of counternormative religious practices more generally). I then use my interlocutors’ theories of experimental religion to redescribe these practices of overturning, focusing on the “divine violence” (Benjamin 1986) of justice-making ruptures in religious and state law. This chapter details how the inversions, reversals, and experiments in African spiritual work signal an ethos that disrupts a racialized opposition between tradition and innovation in Western modernity.
Brooke L. Long
- Published in print:
- 2016
- Published Online:
- August 2016
- ISBN:
- 9780190457532
- eISBN:
- 9780190627157
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780190457532.003.0019
- Subject:
- Psychology, Social Psychology
From previous research a great deal is known about normative identities and less is known about counternormative identities. To study the negative outcomes previously related to stigmatization, such ...
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From previous research a great deal is known about normative identities and less is known about counternormative identities. To study the negative outcomes previously related to stigmatization, such as shame and embarrassment, this study uses survey data from a nationally representative sample of adults, examining three counternormative identities (nonreligious, childless, and single). This research also advances identity theory by examining several relatively unexplored concepts as contextualizing factors: status change, choice, accessibility, and authenticity. Based on the results, the chapter concludes that claiming a counternormative identity is not experienced negatively by all individuals, and status change, choice, accessibility, and authenticity influence this process.Less
From previous research a great deal is known about normative identities and less is known about counternormative identities. To study the negative outcomes previously related to stigmatization, such as shame and embarrassment, this study uses survey data from a nationally representative sample of adults, examining three counternormative identities (nonreligious, childless, and single). This research also advances identity theory by examining several relatively unexplored concepts as contextualizing factors: status change, choice, accessibility, and authenticity. Based on the results, the chapter concludes that claiming a counternormative identity is not experienced negatively by all individuals, and status change, choice, accessibility, and authenticity influence this process.
