Truthfulness
4 writings
Une normativité sans histoire ? Foucault, Engel et la normativité de la vérité
Invited contribution to Dialogue : Revue canadienne de philosophie
By shielding the concept of truth from Foucauldian historicism, Pascal Engel ends up leaving the “virtues of truth” even more exposed to Foucault’s negative genealogy. This article proposes a more ambitious reading of the positive genealogy of these virtues, demonstrating that cultivating accuracy and sincerity as intrinsic values is a functional necessity rather than a historical accident. Vindicating these dispositions’ status as virtues provides a more robust defence against both Foucauldian cynicism and contemporary indifference to truth.
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The Shaken Realist: Bernard Williams, the War, and Philosophy as Cultural Critique
European Journal of Philosophy 31 (1): 226–247. 2023. With Nikhil Krishnan. doi:10.1111/ejop.12794
Offers a new reading of Ethics and the Limits of Philosophy by bringing out the wider cultural resonances of the book. Far from being simply a critique of academic tendencies, the book turns out to be about ethical issues that acquired particular urgency in the wake of WWII: the primacy of character over method, the obligation to follow orders, and the possibility of combining truth, truthfulness, and a meaningful life.
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Nietzsche’s English Genealogy of Truthfulness
Archiv für Geschichte der Philosophie 103 (2): 341–63. 2021. doi:10.1515/agph-2018-0048
Based on various posthumous fragments, the article reconstructs Nietzsche’s little-known early genealogical account of how the value of truth and the cultivation of the virtue of truthfulness originated not from a pure love of truth, but from the practical necessity of social cooperation.
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Williams’s Pragmatic Genealogy and Self-Effacing Functionality
Philosophers’ Imprint 18 (17): 1–20. 2018. doi:2027/spo.3521354.0018.017
Reconstructs Williams’s genealogical investigation into the social function of the norms of truthfulness and brings out its social and political implications. Develops an understanding of this “pragmatic” form of the genealogical method which reveals it to be uniquely suited to dealing with practices exhibiting what I call “self-effacing functionality”—practices that are functional only insofar as and because we do not engage in them for their functionality.
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