Epistemology of Philosophy Edited by Jonathan Ichikawa (University of St. Andrews)

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Epistemology of Philosophy, Misc
Metaphilosophical Skepticism
  • Jason Brennan (2010). Scepticism About Philosophy. Ratio 23 (1):1-16.
    Suppose a person who is agnostic about most philosophical issues wishes to have true philosophical beliefs but equally wishes to avoid false philosophical beliefs. I argue that this truth-seeking, error-avoiding agnostic would not have good grounds for pursuing philosophy. Widespread disagreement shows that pursuing philosophy is not a reliable method of discovering true answers to philosophical questions. More likely than not, pursuing philosophy leads to false belief. Many attempts to rebut this sceptical argument fail.
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  • Bryan Frances, Discovering Disagreeing Epistemic Peers and Superiors.
    What should you do when you discover that someone firmly disagrees with you on some claim? Suppose you know that someone has seen all your evidence and you’ve seen all hers. Suppose further that you know that both of you have evaluated that common body of evidence for about the same length of time. You also know that she’s about as clever, thorough, and open-minded as you are, both generally and with respect to the issues at hand. You know that (...)
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  • Bryan Frances, Philosophy Sabotages Knowledge.
    Many of the best philosophers endorse purely philosophical error theories, theories that do not have much empirical support and reject large swaths of our most commonsensical beliefs. Often enough those of us who are philosophers of average abilities know full well that we are no experts on the topics in question even though we think all the admittedly superior philosophers are wrong. I argue that in this situation either (a) the average philosopher’s true commonsensical beliefs don’t amount to knowledge, or (...)
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  • Bryan Frances (forthcoming). The Reflective Epistemic Renegade. Philosophy and Phenomenological Research.
    Philosophers often find themselves in disagreement with contemporary philosophers they know full well to be their epistemic superiors on the topics relevant to the disagreement. This looks epistemically irresponsible. I offer a detailed investigation of this problem of the reflective epistemic renegade. I argue that although in some cases the renegade is not epistemically blameworthy, and the renegade situation is significantly less common than most would think, in a troublesome number of cases in which the situation arises the renegade is (...)
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  • Bryan Frances (2008). Live Skeptical Hypotheses. In John Greco (ed.), Oxford Handbook of Skepticism. Oxford.
    Those of us who take skepticism seriously typically have two relevant beliefs: (a) it’s plausible (even if false) that in order to know that I have hands I have to be able to epistemically neutralize, to some significant degree, some skeptical hypotheses, such as the brain-in-a-vat (BIV) one; and (b) it’s also plausible (even if false) that I can’t so neutralize those hypotheses. There is no reason for us to also think (c) that the BIV hypothesis, for instance, is plausible (...)
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  • Bryan Frances (2005). Preface to 'Scepticism Comes Alive'. OUP.
    I once overheard a telling conversation between two of my colleagues. One asked the other about a new book on a topic of some importance to both of them. He asked whether they would have to do anything different because of the book. The second colleague said not, so the first colleague said he would not read the book. The conversation encapsulates an excellent test of the worth of a philosophical work: an idea is important if as a result of (...)
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  • Bryan Frances (2005). When a Skeptical Hypothesis is Live. Noûs 39 (4):559–595.
    I’m going to argue for a set of restricted skeptical results: roughly put, we don’t know that fire engines are red, we don’t know that we sometimes have pains in our lower backs, we don’t know that John Rawls was kind, and we don’t even know that we believe any of those truths. However, people unfamiliar with philosophy and cognitive science do know all those things. The skeptical argument is traditional in form: here’s a skeptical hypothesis; you can’t epistemically neutralize (...)
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  • Stephen Stich, Shaun Nichols & Jonathan M. Weinberg (2003). Metaskepticism: Meditations in Ethno-Epistemology. In S. Luper (ed.), The Skeptics. Ashgate Publishing.
    Throughout the 20th century, an enormous amount of intellectual fuel was spent debating the merits of a class of skeptical arguments which purport to show that knowledge of the external world is not possible. These arguments, whose origins can be traced back to Descartes, played an important role in the work of some of the leading philosophers of the 20th century, including Russell, Moore and Wittgenstein, and they continue to engage the interest of contemporary philosophers. (e.g., Cohen 1999, DeRose 1995, (...)
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  • Stephen Stich, Shaun Nichols & Jonathan M. Weinberg (2001). Normativity and Epistemic Intuitions. Philosophical Topics, 29 (1-2):429-460.
    In this paper we propose to argue for two claims. The first is that a sizeable group of epistemological projects – a group which includes much of what has been done in epistemology in the analytic tradition – would be seriously undermined if one or more of a cluster of empirical hypotheses about epistemic intuitions turns out to be true. The basis for this claim will be set out in Section 2. The second claim is that, while the jury is (...)
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