Inductive Skepticism

This paper explores the implications of the epistemic distinction between the grounds that are relevant for justification in normal knowledge-claim contexts and those that are relevant in philosophical knowledge-claim contexts for inductive logics.

In “Weak Inferential Internalism” I defended the frequently voiced criticism that any internalist account of inferential justification generates a vicious regress. My defense involved criticizing a recent form of internalism, “Weak Inferential Internalism” (WII) defended by Hookway and Rhoda. I argued that while WII does not generate a vicious regress, the position is only distinguishable from externalism insofar as it makes an arbitrary distinction between individuals who believe for the very same reason. Either way, WII is not a defensible internalist (...) account of inferential justification. In his “In Defense of Weak Inferential Internalism,” Rhoda has responded to my dilemma argument. He argues that it is mistaken to assume that WII must be incompatible with externalism, and that contrary to my claims, WII is distinguishable from externalism in several ways. In this reply, I explain why none of Rhoda’s replies suggest that there is a defensible internalist account of inferential justification. (shrink)

Gian Aldo Antonelli and Cristina Bicchieri. Forward Induction.

In lieu of an abstract, here is a brief excerpt of the content: Hume's Skepticism about Inductive Inference N. SCOTT ARNOLD IT HAS BEEN A COMMONPLACE among commentators on Hume's philosophy that he was a radical skeptic about inductive inference. In addition, he is alleged to have been the first philosopher to pose the so-called problem of induction. Until recently, however, Hume's argument in this connection has not been subject to very close scrutiny. As attention has become focused on this (...) argument, a debate has been shaping up concerning just what Hume intended to establish here. The principal purpose of this article is to settle this interpretive issue as decisively as the texts permit. I should also like to locate Hume's main argument about induction in the larger context of his discussion of skepti- cism in book 1 of the Treatise. I shall suggest that arguments for the radical skepticism commonly attributed to Hume can be found only very late in book 1 of the Treatise and that the most famous argument about inductive inference establishes and is intended to establish only a relatively modest form of skepticism. The argument under consideration can found in book l, part 3, section 6 of the Treatise. It can also be found in essays 4 and 5 of the Enquiries and in the abstract of the Treatise published anonymously by Hume. I shall concen- trate on the Treatise version since it is the first and perhaps most explicit formulation of the argument and because part of my purpose is to place this argument in the larger context of book 1 of the Treatise. The received opinion concerning Hume's argument has it that Hume was highly skeptical about the mind's claims to knowledge about the future (or, more generally, about the unobserved). All beliefs arrived at via inductive I should like to thank M. G. Anderson, John Bahde, Jon Nordy, and Robert Paul Wolff, as well as David Fate Norton and a referee for the Journal of the History of Philosophy, for helpful comments on earlier drafts on this article. 32 HISTORY OF PHILOSOPHY inferences are unreasonable or unjustified. The alternative interpretation, to be defended below, is that Hume held that no such belief is or can be rendered certain relative to past experience and that such beliefs are not, upon that account, unreasonable or unjustified. Something like this inter- pretation has been defended by Tom L. Beauchamp, Thomas Mappes, and Alexander Rosenberg. ~ My view differs from theirs in that I shall argue that Hume did offer arguments for the more radical skepticism commonly attri- buted to him (though it is unclear whether he regarded them as decisive). These arguments, however, come at the end of book ~ of the Treatise and are independent of the more famous argument to be discussed below. Defenders of the received view are both numerous and distinguished. Versions of this interpretation of the main argument can be found in the writings of Karl Popper, Wesley Salmon, F. L. Will, and Norman Kemp Smith; most recently a variation on the standard interpretation has been defended by Barry Stroud. The fullest and most elaborate defense of the standard interpretation can be found in a monograph by D. C. Stove. '~ Stove's discussion is perhaps the most impressive because of his painstaking efforts to lay bare the structure of Hume's reasoning and to give a line-by- line analysis of the argument. This has the effect of bringing more clearly into focus the main grounds for the standard view. If this standard interpre- tation is correct, then Hume's position is that scientific method is epistemically no better than "superstition" and "enthusiasm." And, Hume would be among those for whom this claim, if true, would be very bad news, because one of his primary purposes in the Treatise is to construct a science of man. Thus, this argument is of considerable internal significance because, if my opponents are correct, Hume appears to have cut the ground out from under what he took to be one of his most important projects -- the construc- tion of a science of man. The other feature of this argument that makes it worthy of serious con- sideration is that it is philosophically... (shrink)

We study the formal first order system TIND in the standard language of Gentzen's LK . TIND extends LK by the purely logical rule of term-induction, that is a restricted induction principle, deriving numerals instead of arbitrary terms. This rule may be conceived as the logical image of full induction.

This paper analyzes the epistemological significance of the problem of induction. In the first section, the foundation of this problem is identified in the thesis of gnoseological dualism: we only know our representations as separate from ‘the world itself’. This thesis will be countered by the thesis of gnoseological monism. In the second section, the implications of Hume’s skeptical thesis will be highlighted and it will be demonstrated how the point of view of gnoseological monism can offer a way out (...) that I call the hermeneutic theory of induction. In the third section, a formal approach is proposed in agreement with this theory. Using tools of the theory of information, this defines the conditions of acceptance or refusal of a hypothesis starting with an experiment. In the fourth section, the epistemological consequences of this approach are analyzed. (shrink)

Watkins proposes a neo-Popperian solution to the pragmatic problem of induction. He asserts that evidence can be used non-inductively to prefer the principle that corroboration is more successful over all human history than that, say, counter-corroboration is more successful either over this same period or in the future. Watkins's argument for rejecting the first counter-corroborationist alternative is beside the point. However, as whatever is the best strategy over all human history is irrelevant to the pragmatic problem of induction since we (...) are not required to act in the past, and his argument for rejecting the second presupposes induction. (shrink)

This work examines, through al-Munqidh, the ways and reasons of al-Ghazālī’s association with skepticism. Was he a skeptic on a Humean model, what was his approach to human knowledge, and what is the nature of al-Ghazālī’s critique of rational knowledge?

Roger White (2015) sketches an ingenious new solution to the problem of induction. He argues from the principle of indifference for the conclusion that the world is more likely to be induction- friendly than induction-unfriendly. But there is reason to be skeptical about the proposed indifference-based vindication of induction. It can be shown that, in the crucial test cases White concentrates on, the assumption of indifference renders induction no more accurate than random guessing. After discussing this result, the paper explains (...) why the indifference-based argument seemed so compelling, despite ultimately being unsound. (shrink)

In 1955, Goodman set out to 'dissolve' the problem of induction, that is, to argue that the old problem of induction is a mere pseudoproblem not worthy of serious philosophical attention. I will argue that, under naturalistic views of the reflective equilibrium method, it cannot provide a basis for a dissolution of the problem of induction. This is because naturalized reflective equilibrium is -- in a way to be explained -- itself an inductive method, and thus renders Goodman's dissolution viciously (...) circular. This paper, then, examines how the old problem of induction crept back in while nobody was looking. (shrink)

Abstract: According to Laurence BonJour, the problem of induction can be solved by recognizing the a priori necessity that inductive conclusions constitute the best explanations of inductive premises. I defend an interpretation of the key probability claims BonJour makes about inductive premises and show that they are not susceptible to many of the objections that have been lodged against them. I then argue that these purportedly necessary probability claims nevertheless remain deeply problematic and that, as a result, BonJour's proposal fails (...) to provide a satisfactory resolution of the problem of induction. (shrink)

In this paper Beebee argues that the problem of induction, which she describes as a genuine sceptical problem, is the same for Humeans than for Necessitarians. Neither scientific essentialists nor Armstrong can solve the problem of induction by appealing to IBE, for both arguments take an illicit inductive step.

In this paper we argue that a dominant view of Humean naturalism involves a fundamental misconception of Hume's naturalist project. We shall show that the naturalist project as Hume conceives it is philosophically much more interesting than the form of naturalism commonly attributed to him. We shall also argue, however, that Hume's commitment to principles of empiricist epistemology prevented him from bringing his naturalist project to a satisfactory conclusion. Finally, we shall suggest that Wittgenstein shares Hume's conception of a philosophically (...) satisfactory form of naturalism, and that, unencumbered by empiricist doctrines, Wittgenstein was able to provide the sort of undogmatic unravelling of the sceptical problem that eluded Hume. (shrink)

Viewing moral scepticism as the rejection of objective desirabilities, inductive scepticism may be seen as the rejection of objective believabilities. Moral scepticism leads naturally to amoralism rather than subjectivism, and inductive scepticism undermines not our practices of induction but only a view about justification. The two scepticisms together amount to the adoption of a defensibly narrow, formal view of reason.