In this paper, I argue (a) that the predicate “true” is ambiguously used to express a deflationary and a substantial concept of truth and (b) that the two concepts are systematically related in that substantial truths are deflationary truths of a certain kind. Claim (a) allows one to accept the main insights of deflationism but still take seriously, and participate in, the traditional debate about the nature of truth.Claim (b) is a contribution to that debate. The overall position is not new and it has previously been defended by supervaluationists about vagueness. However, the position is here motivated in a new, independent way, and an explanation is offered why some uses of “true” do not seem to require disambiguation.

John Hawthorne in a recent paper takes issue with Lewisian accounts of counterfactuals, when relevant laws of nature are chancy. I respond to his arguments on behalf of the Lewisian, and conclude that while some can be rebutted, the case against the original Lewisian account is strong.I develop a neo-Lewisian account of what makes for closeness of worlds. I argue that my revised version avoids Hawthorne’s challenges. I argue that this is closer to the spirit of Lewis’s first (non-chancy) proposal than is Lewis’s own suggested modification.

The paper considers acts of private (in the sense of individually motivated and extra-legal) revenge, and draws attention to a special kind of judgement we may make of such acts. While endorsing the general view that an act of private revenge must be morally wrong, it maintains that under certain special conditions (which include its being just) it is susceptible of a rational respect from others which isbased on its standing outside morality, as a choice by the revenger not to act morally but to obey other compelling motives. This thesis is tested against various objections, notably those which doubt the intelligibility or application of such non-moral ‘respect,’ or would assimilate it to moral approval; and it is distinguished from various positions with which it might be confused, such as the ‘admirable immorality’ of Slote, or the Nietzschean critique of morality.

In what respects is episodic recollection active, and subject to the will, like perceptual imagination, and in what respects is it passive, like perception, and how do these matters relate to its epistemological role? I present an account of the ontology of episodic recollection that provides answers to these questions. According the account I recommend, an act of episodic recollection is not subject to epistemic evaluation---it is neither justified nor unjustified---but it can provide one with a distinctive source of warrant for judgements about the past when it is accompanied by knowledge that one is recollecting, as weIl as knowledge of what one is recollecting. While the account concedes that when one recollects one’s attitude to what is recollected cannot be one of observation, it nevertheless accommodates the notion that episodic recollection involves a form of mental time-travel---a case of re-visiting, or re-acquaintance with, some past episode.

Practical rationality is best regarded as a virtue: an excellence in the exercise of one’s cognitive capacities in one’s practical endeavors. The author develops this idea so as to yield a Humean conception of practical rationality. Nevertheless, one of the crucial features of the approach is not distinctively Humean and sets it apart from the most familiar neo-Humean approaches: an agent’s practical rationality has to do with the presence and form of his cognitive activity, as weIl as with how it engages his emotional and motivational states, rather than with the impact that his actions have on his utility or with how his actions relate to his expected utility. The approach also contrasts with full-information accounts of rationality. The paper ends with a discussion of our interest in operating with the conception of practical rationalitythat emerges from this approach, even if it is so demanding that it would be humanly impossible to be perfectly practically rational.

I provide a construal of the epistemic regress problem and I take issue with the contention that a foundationalist solution is incompatible with an internalist account of warrant. I sketch a foundationalist solution to the regress problem that respects a plausible version of internalism. I end with the suggestion that the strategy that I have presented is not available only to the traditional versions of foundationalismthat ascribe foundational status to experiential beliefs. It can also be used to generate aversion of internalist foundationalism based on reliabilist principles.

I consider a grand, yet neglected proposal put forward by Shoemaker-a functionalist theory of all properties. I argue that two possible ways of developing this proposal meet with substantial objections. However, if we are prepared to endorse an ontology of tropes, one of these functionalist analyses can be developed into an original and informative theory of properties.