Anandi Hattiangadi

Anandi Hattiangadi


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Arbetar vid Filosofiska institutionen
Besöksadress Universitetsvägen 10 D, plan 7
Rum D 742
Postadress Filosofiska institutionen 106 91 Stockholm


I urval från Stockholms universitets publikationsdatabas
  • 2019. Anandi Hattiangadi. Inquiry 62 (9-10), 1091-1103

    In a recent paper, Alexander Greenberg defends a truth norm of belief according to which if one has some doxastic attitude towards p, one ought to believe that p if and only if p is true (DA). He responds, in particular, to the 'blindspot' objection to truth norms such as DA: in the face of true blindspots, such as it is raining and nobody believes that it is raining, truth norms such as DA are unsatisfiable; they entail that one ought to believe p, but if one does believe p, they entail that it is not the case that one ought to believe p. In this paper, it is argued that Greenberg's response to the blindspot objection is unsatisfactory.

  • 2019. Anandi Hattiangadi. Journal of Moral Philosophy 16 (6), 697-706

    In Unbelievable Errors, Bart Streumer defends the error theory by rejecting all competitors to it. My aim here is to defend one brand of realism from Streumer's objections: primitivim. The primitivist holds that there exist sui generis normative properties that do not supervene on any descriptive properties. It is argued that Streumer's objections to primitivism can be met.

  • 2018. Anandi Hattiangadi. Metaepistemology
  • 2018. Anandi Hattiangadi. Canadian journal of philosophy 48 (3-4), 592-615

    It is widely held, even among nonnaturalists, that the moral supervenes on the natural. This is to say that for any two metaphysically possible worlds w and w′, and for any entities x in w and y in w′, any isomorphism between x and y that preserves the natural properties preserves the moral properties. In this paper, I put forward a conceivability argument against moral supervenience, assuming non-naturalism. First, I argue that though utilitarianism may be true, and the trolley driver is permitted to kill the one to save the five, there is a conceivable scenario that is just like our world in all natural respects, yet at which deontology is true, and the trolly driver is not permitted to kill the one to save the five. I then argue that in the special case of morality, it is possible to infer from the conceivability of such a scenario to its possibility. It follows that supervenience is false.

  • 2018. Anandi Hattiangadi. Inquiry 61 (7), 742-754

    This note addresses two of Gibbard's central contentions in Meaning and Normativity: first, that the concept of meaning is normative, and second, that an expressivist account of semantic concepts and statements can shed light on the hard problem of intentionality, the problem of explaining intentionality in naturalistic terms.

  • 2017. Anandi Hattiangadi. A Companion to the Philosophy of Language, 649-669
  • 2015. Anandi Hattiangadi. Meaning without representation, 224-244

    In his recent book, Meaning and Normativity, Allan Gibbard argues at length that the concept of meaning is normative, and that his own brand of expressivism can be applied in the semantic and intentional domain. In this paper, I  argue that the extension of expressivism to semantic discourse is unprofitable and—worse still—in a certain sense self-undermining. It is unprofitable because it sheds no light on the problem of intentionality; undermines itself because many of the sentences that make up the expressivist’s theory are semantic sentences, and if these are understood to express non-cognitive attitudes of some kind, the expressivist’s explanations are spurious.

  • 2014. Corine Besson, Anandi Hattiangadi. Philosophical Studies 167 (2), 251--271

    It is highly now intuitive that the future is open and the past is closed now—whereas it is unsettled whether there will be a fourth world war, it is settled that there was a first. Recently, it has become increasingly popular to claim that the intuitive openness of the future implies that contingent statements about the future, such as ‘There will be a sea battle tomorrow,’ are non-bivalent (neither true nor false). In this paper, we argue that the non-bivalence of future contingents is at odds with our pre-theoretic intuitions about the openness of the future. These intuitions are revealed by our pragmatic judgments concerning the correctness and incorrectness of assertions of future contingents. We argue that the pragmatic data together with a plausible account of assertion shows that in many cases we take future contingents to be true (or to be false), though we take the future to be open in relevant respects. It follows that appeals to intuition to support the non-bivalence of future contingents are untenable. Intuition favours bivalence.

  • 2013. Anandi Hattiangadi, Tim Bayne. New Essays on Belief, 124-144
  • 2013. Krister Bykvist, Anandi Hattiangadi. The Aim of Belief, 100-122
  • 2010. Anandi Hattiangadi. Studies in history and philosophy of science 41 (4), 422-432

    It is frequently said that belief aims at truth, in an explicitly normative sense—that is, that one ought to believe the proposition that p if, and only if, p is true. This truth norm is frequently invoked to explain why we should seek evidential justification in our beliefs, or why we should try to be rational in our belief formation—it is because we ought to believe the truth that we ought to follow the evidence in belief revision. In this paper, I argue that this view is untenable. The truth norm clashes with plausible evidential norms in a wide range of cases, such as when we have excellent but misleading evidence for a falsehood or no evidence for a truth. I will consider various ways to resolve this conflict and argue that none of them work. However, I will ultimately attempt to vindicate the love of truth, by arguing that knowledge is the proper epistemic goal. The upshot is that we should not aim merely to believe the truth; we should aim to know it.

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Senast uppdaterad: 31 januari 2020

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