Paul Katsafanas – författare

Why do people persist in commitments that threaten their happiness, security, and comfort? Why do some of our most central, identity-defining commitments seem to resist the effects of reasoning and critical reflection? Drawing on real-life examples, empirical psychology, and philosophical reflection, Paul Katsafanas argues that these commitments involve an ethical stance called devotion, which plays a pervasive--but often hidden--role in human life. Devotion typically involves sacralizing certain values, goals, or relationships. To sacralize a value is to treat it as inviolable (trade-offs with ordinary values are forbidden), incontestable (even contemplating such trade-offs is prohibited), and dialectically invulnerable (no rational considerations can disrupt the agent's commitment to the value). Philosophy of Devotion offers a detailed philosophical account and defense of these features. Devotion and the sacralization of values can be reasonable; indeed, a life involving meaningful, sustained commitment depends on these stances. Without devotion, we risk an existential condition that Katsafanas describes as normative dissipation, in which all of our commitments become etiolated. Yet devotion can easily go wrong, deforming into the individual and group fanaticism that have become pervasive features of modern social life. Katsafanas provides an alternative to fanaticism, investigating the way in which we can express non-pathological forms of devotion. We can be devoted through affirmation and through what Katsafanas calls the deepening move, which treats the agent's central commitments as systematically inchoate. Each of these stances enables a wholehearted form of devotion that nevertheless preserves flexibility and openness, avoiding the dangers of fanaticism on the one hand and normative dissipation on the other. But this is inevitably a fragile and precarious achievement: affirmation can slide into a focus on rejecting what isn't affirmed, and the deepening move can ossify into rigidity. Only the perpetual quest to maintain a form of existential flexibility, which may require oscillation between affirmation and deepening, can stave off these dangers

Nietzsche's works are replete with discussions of moral psychology, but to date there has been no systematic analysis of his account. How does Nietzsche understand human motivation, deliberation, agency, and selfhood? How does his account of the unconscious inform these topics? What is Nietzsche's conception of freedom, and how do we become free? Should freedom be a goal for all of us? How does--and how should--the individual relate to his social context? The Nietzschean Self offers a clear, comprehensive analysis of these central topics in Nietzsche's moral psychology. It analyzes his distinction between conscious and unconscious mental events, explains the nature of a type of motivational state that Nietzsche calls the 'drive', and examines the connection between drives, desires, affects, and values. It explores Nietzsche's account of willing unity of the self, freedom, and the relation of the self to its social and historical context. The Nietzschean Self argues that Nietzsche's account enjoys a number of advantages over the currently dominant models of moral psychology--especially those indebted to the work of Aristotle, Hume, and Kant--and considers the ways in which Nietzsche's arguments can reconfigure and improve upon debates in the contemporary literature on moral psychology and philosophy of action.

Paul Katsafanas explores how we might justify normative claims as diverse as 'murder is wrong' and 'agents have reason to take the means to their ends.' He offers an original account of constitutivism--the view that we can justify certain normative claims by showing that agents become committed to them simply in virtue of acting--and argues that the attractions of this view are considerable: constitutivism promises to resolve longstanding philosophical puzzles about the metaphysics, epistemology, and practical grip of normative claims. The greatest challenge for any constitutivist theory is developing a conception of action that is minimal enough to be independently plausible, but substantial enough to yield robust normative results. Katsafanas argues that the current versions of constitutivism fall short on this score. However, we can generate a successful version by employing a more nuanced theory of action. Drawing on recent empirical work on human motivation as well as a model of agency indebted to the work of Nietzsche, Agency and the Foundations of Ethics argues that every episode of action aims jointly at agential activity and power. An agent manifests agential activity if she approves of her action, and further knowledge of the motives figuring in the etiology of her action would not undermine this approval. An agent aims at power if she aims at encountering and overcoming obstacles or resistances in the course of pursuing other, more determinate ends. These structural features of agency both constitute events as actions and generate standards of assessment for action. Using these results, Katsafanas shows that we can derive substantive and sometimes surprising normative claims from facts about the nature of agency.

Nietzsche's works are replete with discussions of moral psychology, but to date there has been no systematic analysis of his account. How does Nietzsche understand human motivation, deliberation, agency, and selfhood? How does his account of the unconscious inform these topics? What is Nietzsche's conception of freedom, and how do we become free? Should freedom be a goal for all of us? How does--and how should--the individual relate to his social context? The Nietzschean Self offers a clear, comprehensive analysis of these central topics in Nietzsche's moral psychology. It analyzes his distinction between conscious and unconscious mental events, explains the nature of a type of motivational state that Nietzsche calls the 'drive', and examines the connection between drives, desires, affects, and values. It explores Nietzsche's account of willing unity of the self, freedom, and the relation of the self to its social and historical context. The Nietzschean Self argues that Nietzsche's account enjoys a number of advantages over the currently dominant models of moral psychology--especially those indebted to the work of Aristotle, Hume, and Kant--and considers the ways in which Nietzsche's arguments can reconfigure and improve upon debates in the contemporary literature on moral psychology and philosophy of action.

Paul Katsafanas explores how we might justify normative claims as diverse as 'murder is wrong' and 'agents have reason to take the means to their ends.' He offers an original account of constitutivism--the view that we can justify certain normative claims by showing that agents become committed to them simply in virtue of acting--and argues that the attractions of this view are considerable: constitutivism promises to resolve longstanding philosophical puzzles about the metaphysics, epistemology, and practical grip of normative claims. The greatest challenge for any constitutivist theory is developing a conception of action that is minimal enough to be independently plausible, but substantial enough to yield robust normative results. Katsafanas argues that the current versions of constitutivism fall short on this score. However, we can generate a successful version by employing a more nuanced theory of action. Drawing on recent empirical work on human motivation as well as a model of agency indebted to the work of Nietzsche, Agency and the Foundations of Ethics argues that every episode of action aims jointly at agential activity and power. An agent manifests agential activity if she approves of her action, and further knowledge of the motives figuring in the etiology of her action would not undermine this approval. An agent aims at power if she aims at encountering and overcoming obstacles or resistances in the course of pursuing other, more determinate ends. These structural features of agency both constitute events as actions and generate standards of assessment for action. Using these results, Katsafanas shows that we can derive substantive and sometimes surprising normative claims from facts about the nature of agency.

Friedrich Nietzsche (1844-1900) is widely acknowledged as one of the greatest thinkers of the nineteenth century. His work continues to have a significant influence on philosophy, cultural criticism and modern intellectual history.The Nietzschean Mind seeks to provide a comprehensive survey of his work, not only placing it in its historical context but also exploring its contemporary significance. Comprising twenty-eight chapters by a team of international contributors, the volume is divided into seven parts: • Major works• Philosophical psychology and agency• The self• Value • Culture, society and politics• Metaphysics and epistemology• The affirmation of life This handbook includes coverage of all major aspects of Nietzsche’s thought, including his discussions of value, culture, society, the self, agency, action, philosophical psychology, epistemology and metaphysics; explorations of the philosophical and scientific influences upon Nietzsche’s thought; and discussion of Nietzsche’s major works.Essential reading for students and researchers in philosophy, Nietzsche’s work is central to ethics, moral psychology and political philosophy.

Voltaire called fanaticism the "monster that pretends to be the child of religion". Philosophers, politicians, and cultural critics have decried fanaticism and attempted to define the distinctive qualities of the fanatic, whom Winston Churchill described as "someone who can’t change his mind and won’t change the subject". Yet despite fanaticism’s role in the long history of social discord, human conflict, and political violence, it remains a relatively neglected topic in the history of philosophy.In this outstanding inquiry into the philosophical history of fanaticism, a team of international contributors examine the topic from antiquity to the present day. Organized into four sections, topics covered include: Fanaticism in ancient Greek, Indian, and Chinese philosophy;Fanaticism and superstition from Hobbes to Hume, including chapters on Locke and Montesquieu, Shaftesbury, and Hutcheson;Kant, Germaine de Stael, Hegel, Nietzsche, William James, and Jorge Portilla on fanaticism;Fanaticism and terrorism; and extremism and gender, including the philosophy and morality of the "manosphere";Closed-mindedness and political and epistemological fanaticism.Spanning themes from superstition, enthusiasm, and misanthropy to the emotions, purity, and the need for certainty, Fanaticism and the History of Philosophy is a landmark volume for anyone researching and teaching the history of philosophy, particularly ethics and moral philosophy. It is also a valuable resource for those studying fanaticism in related fields such as religion, the history of political thought, sociology, and the history of ideas.

Voltaire called fanaticism the "monster that pretends to be the child of religion". Philosophers, politicians, and cultural critics have decried fanaticism and attempted to define the distinctive qualities of the fanatic, whom Winston Churchill described as "someone who can’t change his mind and won’t change the subject". Yet despite fanaticism’s role in the long history of social discord, human conflict, and political violence, it remains a relatively neglected topic in the history of philosophy.In this outstanding inquiry into the philosophical history of fanaticism, a team of international contributors examine the topic from antiquity to the present day. Organized into four sections, topics covered include: Fanaticism in ancient Greek, Indian, and Chinese philosophy;Fanaticism and superstition from Hobbes to Hume, including chapters on Locke and Montesquieu, Shaftesbury, and Hutcheson;Kant, Germaine de Stael, Hegel, Nietzsche, William James, and Jorge Portilla on fanaticism;Fanaticism and terrorism; and extremism and gender, including the philosophy and morality of the "manosphere";Closed-mindedness and political and epistemological fanaticism.Spanning themes from superstition, enthusiasm, and misanthropy to the emotions, purity, and the need for certainty, Fanaticism and the History of Philosophy is a landmark volume for anyone researching and teaching the history of philosophy, particularly ethics and moral philosophy. It is also a valuable resource for those studying fanaticism in related fields such as religion, the history of political thought, sociology, and the history of ideas.