Cool! I think this is helpful both in itself as well as here as a complement to my post. I also thought about making a chart but was too lazy in the end. If I may, I’ll add some comments about how this chart relates to the distinctions I made/kept/found:
“Judgment-dependent cognitivism” corresponds to what I labelled subjectivism and intersubjectivism, and “judgment-_in_dependent cognitivism” corresponds to “objectivism.” (Terminology adopted from the Sayre-McCord essay; but see the Scanlon essay for the other terminology.)
I’m guessing “Kantian rationalism” refers to views such as Scanlon’s view. I’m didn’t go into detail in my post with explaining the difference between constructivism as an intersubjectivist position and constructivism as a version of non-naturalism. I tried to say something about that in footnote 7 but I fear it’ll only become more clear in my next post. Tl;dr is that non-naturalists think that we can have externalist reasons for doing something, reasons we cannot “shake off” by lacking internal buy-in or internal motivation. By contrast, someone who merely endorses constructivism as an intersubjectivist (or “judgment-dependent”) view, such as Korsgaard for instance, would reject these externalist reasons.
I agree with the way you draw the lines between the realist and the anti-realist camp. The only thing I don’t like about this (and this is a criticism not about your chart, but about the way philosophers have drawn these categories in the first place) is that it makes it seem as though we have to choose exactly one view. But by removing the entire discussion from the “linguistic level” (taking a stance on how we interpret moral discourse), we can acknowledge e.g. that subjectivism or intersubjectivism represent useful frameworks for thinking about morality-related questions, whether moral discourse is completely subjectivist or intersubjectivist in nature or not. And even if moral discourse was all subjectivist (which seems clearly wrong to me but let’s say it’s a hypothetical), for all we’d know that could still allow for the possibility that an objectivist moral reality exists in a meaningful and possibly action-relevant sense. I like Luke’s framing of “pluralistic moral reductionism” because it makes clear that there is more than one option.
Cool! I think this is helpful both in itself as well as here as a complement to my post. I also thought about making a chart but was too lazy in the end. If I may, I’ll add some comments about how this chart relates to the distinctions I made/kept/found:
“Judgment-dependent cognitivism” corresponds to what I labelled subjectivism and intersubjectivism, and “judgment-_in_dependent cognitivism” corresponds to “objectivism.” (Terminology adopted from the Sayre-McCord essay; but see the Scanlon essay for the other terminology.)
I’m guessing “Kantian rationalism” refers to views such as Scanlon’s view. I’m didn’t go into detail in my post with explaining the difference between constructivism as an intersubjectivist position and constructivism as a version of non-naturalism. I tried to say something about that in footnote 7 but I fear it’ll only become more clear in my next post. Tl;dr is that non-naturalists think that we can have externalist reasons for doing something, reasons we cannot “shake off” by lacking internal buy-in or internal motivation. By contrast, someone who merely endorses constructivism as an intersubjectivist (or “judgment-dependent”) view, such as Korsgaard for instance, would reject these externalist reasons.
I agree with the way you draw the lines between the realist and the anti-realist camp. The only thing I don’t like about this (and this is a criticism not about your chart, but about the way philosophers have drawn these categories in the first place) is that it makes it seem as though we have to choose exactly one view. But by removing the entire discussion from the “linguistic level” (taking a stance on how we interpret moral discourse), we can acknowledge e.g. that subjectivism or intersubjectivism represent useful frameworks for thinking about morality-related questions, whether moral discourse is completely subjectivist or intersubjectivist in nature or not. And even if moral discourse was all subjectivist (which seems clearly wrong to me but let’s say it’s a hypothetical), for all we’d know that could still allow for the possibility that an objectivist moral reality exists in a meaningful and possibly action-relevant sense. I like Luke’s framing of “pluralistic moral reductionism” because it makes clear that there is more than one option.