I am not so insular and I hope not so presumptuous as to suppose that there is no contemporary philosophy apart from that empiricism which dominates very much of Great Britain, North America and Scandinavia. So let us notice that contemporary philosophy embraces broadly three points of view, though it will be part of my argument that they largely combine in the lessons they have to teach us, and in many of their implications for theology.

Islamic ethics, sufism in the teachings of Ḥasan Ḥasanʹzādah Āmulī; a renowned Iranian scholar.

This paper argues for a completely universal scepticism, according to which no beliefs at all are justified to the least degree. The argument starts with a version of the Agrippan trilemma, according to which, if we accept that a belief is justified, we must choose between foundationalism, coherentism of a particular sort, and an infinite regress of justified beliefs. Each of these theories is given a careful specification in terms of the relationship of “justifiedness in p depending on justifiedness in (...) q”. It is then argued that no beliefs – not even beliefs about phenomenal experiences – are foundational in the required way. Both coherentism and infinitism are untenable, since, since they face various objections, most significantly the objection that acceptance of either would commit one to allowing that all beliefs were justified. Because the three possible accounts of justificational structure all fail radically, it is concluded that no beliefs are justified. (shrink)

A skeptic will from time to time make such claims as ‘We know nothing.’ Call this the skeptical use of the word ‘know.’ In apparent contradiction of the skeptic's claims, almost all of us firmly ascribe knowledge to ourselves and others. We use the word ‘know’ and its cognates frequently and fluently in largely untroubled communication with our fellows. We make judgments ascribing knowledge to ourselves and others. Furthermore, faced with the same situation and needing to make a judgment about (...) whether to ascribe knowledge or not, we agree on the whole with each other's ascriptions. For the sake of a term, and being careful to neglect any stray connotations it may carry, let us call this the cognitivist use of ‘know.’. (shrink)

A characteristic mark of the times is the steadily growing interest in our past, in our native philosophical legacy, which by dint of tragic circumstances was expunged from Soviet culture.

В книге собраны результаты исследований классической для эпистемологии проблемы истины. Для эпистемологов, методологов науки, а также для философов и ученых.