Ichikawa and Jarvis offer a new rationalist theory of mental content and defend a traditional epistemology of philosophy. They argue that philosophical inquiry is continuous with non-philosophical inquiry, and can be genuinely a priori, and that intuitions do not play an important role in mental content or the a priori.

I argue that “consent” language presupposes that the contemplated action is or would be at someone else’s behest. When one does something for another reason—for example, when one elects independently to do something, or when one accepts an invitation to do something—it is linguistically inappropriate to describe the actor as “consenting” to it; but it is also inappropriate to describe them as “not consenting” to it. A consequence of this idea is that “consent” is poorly suited to play its canonical (...) central role in contemporary sexual ethics. But this does not mean that nonconsensual sex can be morally permissible. Consent language, I’ll suggest, carries the conventional presupposition that that which is or might be consented to is at someone else’s behest. One implication will be a new kind of support for feminist critiques of consent theory in sexual ethics. (shrink)

The book develops and synthesises two main ideas: contextualism about knowledge ascriptions and a knowledge-first approach to epistemology. The theme of the book is that these two ideas fit together much better than it's widely thought they do. Not only are they not competitors: they each have something important to offer the other.

Contextualist treatments of clashes of intuitions can allow that two claims, apparently in conflict, can both be true. But making true utterances is far from the only thing that matters — there are often substantive normative questions about what contextual parameters are appropriate to a given conversational situation. This paper foregrounds the importance of the social power to set contextual standards, and how it relates to injustice and oppression, introducing a phenomenon I call "contextual injustice," which has to do with (...) the unjust manipulation of conversational parameters in context-sensitive discourse. My central example applies contextualism about knowledge ascriptions to questions about knowledge regarding sexual assault allegations, but I will also discuss parallel dynamics in other examples of context-sensitive language involving politically significant terms, including gender terms. The central upshot is that the connections between language, epistemology, and social justice are very deeply interlinked. (shrink)

This paper will articulate and defend a novel theory of epistemic justification; I characterize my view as the thesis that justification is potential knowledge . My project is an instance of the ‘knowledge-first’ programme, championed especially by Timothy Williamson. So I begin with a brief recapitulation of that programme.

I offer an epistemic framework for theorising about faith. I suggest that epistemic faith is a disposition to believe or infer according to particular methods, despite a kind of tendency to perceive an epistemic shortcoming in that method. Faith is unjustified, and issues into unjustified beliefs, when the apparent epistemic shortcomings are actual; it is justified when the epistemic worries are unfounded. Virtuous faith is central to a great deal of epistemology. A rational agent will manifest faith in their perceptual (...) abilities, in determining which experts and testifiers to trust, in their a priori reasoning, and in the epistemic capacities that are specific to their social environment. To ignore faith is to ignore a crucial element of our social and individualistic epistemic lives. One exercises faith when one forms beliefs despite a kind of apparent epistemic shortcoming, which may or may not correspond to a genuine weakness in evidential support. For example, standing on a bridge one knows to be safe, despite one's natural but irrational fear, can manifest a kind of epistemic faith. So too can forming perceptual beliefs, or engaging in logical inferences, despite lacking a dialectically satisfying response to skeptical arguments. The same goes for beliefs that are informed by one's ideological stance – these too count as manifestations of faith, and under some circumstances, such faith is epistemically appropriate. One upshot of my project will be that an intuitively appealing neutrality ideal for education and discourse is untenable. I'll conclude with some discussion of practical questions about whether, when, and why it can be worthwhile engaging seriously with people who have radically opposed views and frameworks. (shrink)

This chapter will consider three themes relating to the significance of intuitions in contemporary philosophy. In §1, I’ll review and explore the relationship between philosophical use of words like ‘intuitively’ and any kinds of mental states that might be called ‘intuitions’. In §2, I’ll consider the widely-discussed analogy between intuitive experience and perceptual experience, drawing out some interesting similarities and differences. Finally, in §3, I’ll introduce the recent movement of ‘experimental philosophy’, and consider to what extent its projects are tied (...) up with questions about the role of intuitions in philosophy. My primary aim will be to survey and explain; I will make no effort, however, to hide the fact that I’m a philosopher and a partisan to some of these debates. So there will be some arguments for controversial points of view, too—hopefully these will be easily perceptible, and my opponents fairly represented. Limitations of space demand a rather superficial treatment of most of our topics; endnotes will direct the reader to more comprehensive discussions. (shrink)

We consider the complex interactions between rape culture and epistemology. A central case study is the consideration of a deferential attitude about the epistemology of sexual assault testimony. According to the deferential attitude, individuals and institutions should decline to act on allegations of sexual assault unless and until they are proven in a formal setting, i.e., a criminal court. We attack this deference from several angles, including the pervasiveness of rape culture in the criminal justice system, the epistemology of testimony (...) and norms connecting knowledge and action, the harms of tacit idealizations away from important contextual factors, and a contextualist semantics for 'knows' ascriptions. (shrink)

How radical is the idea that reasons are factive? Some philosophers consider it a dramatic departure from orthodoxy, with surprising implications about the bearing of the external world on what credences it’s reasonable to have, what beliefs are epistemically appropriate, and what actions are rational. I deny these implications. In the cases where external matters imply differences in factive states, there will inevitably be important weaker factive states in common. For example, someone who knows it is raining has many factive (...) states in common with someone who has a Gettiered belief that it is raining, or one who falsely but justifiably believes that it is raining. The factive reasons denied to subjects in Gettier cases or skeptical scenarios are in an important sense redundant; appropriate belief or action supervenes on internal states, even if reasons must be factive (and even if appropriate belief and action supervenes on reasons). The degree to which the strategy is applicable depends substantively on epistemic assumptions about basic or foundational knowledge. I argue that even given a significantly externalist approach to the latter internalist intuitions about rational credence, belief, and action can be vindicated. (shrink)

I argue that evaluating the knowledge norm of practical reasoning is less straightforward than is often assumed in the literature. In particular, cases in which knowledge is intuitively present, but action is intuitively epistemically unwarranted, provide no traction against the knowledge norm. The knowledge norm indicates what it is appropriately to hold a particular content as a reason for action; it does not provide a theory of what reasons are sufficient for what actions. Absent a general theory about what sorts (...) of reasons, if genuinely held, would be sufficient to justify actions—a question about which the knowledge norm is silent—many of the kinds of cases prevalent in the literature do not bear on the knowledge norm. (shrink)

We develop a novel challenge to pragmatic encroachment. The significance of belief-desire psychology requires treating questions about what to believe as importantly prior to questions about what to do; pragmatic encroachment undermines that priority, and therefore undermines the significance of belief-desire psychology. This, we argue, is a higher cost than has been recognized by epistemologists considering embracing pragmatic encroachment.

Introduces contextualism about knowledge ascriptions, and provides a brief summary of the contributions to the Routledge Handbook of Epistemic Contextualism.

An infuential twenty-first century philosophical project posits a central role for knowledge: knowledge is more fundamental than epistemic states like belief and justification. So-called “knowledge first” theorists find support for this thought in identifying central theoretical roles for knowledge. I argue that a similar methodology supports a privileged role for more specific category of basic knowledge. Some of the roles that knowledge first theorists have posited for knowledge generally are better suited for basic knowledge.

Timothy Williamson (2000) makes a strong prima facie case for the identification of a subject's total evidence with the subject's total knowledge (E = K). However, as Brian Weatherson (Ms) has observed, there are intuitively problematic consequences of E = K. In this article, I'll offer a contextualist implementation of E = K that provides the resources to respond to Weatherson's argument; the result will be a novel approach to knowledge and evidence that is suggestive of an unexplored contextualist approach (...) to basic knowledge. (shrink)

I develop a class of counterexamples to Blome-Tillmann’s ‘Presuppositional Epistemic Contextualism’. There are cases in which subjects are ignorant of key propositions that are inconsistent with the pragmatic presuppositions in conversational contexts in which they are discussed; in such contexts, PEC wrongly predicts the subjects to satisfy certain ‘knows’ attributions.

In recent years, some defenders of traditional philosophical methodology have argued that certain critiques of armchair methods are mistaken in assuming that intuitions play central evidential roles in traditional philosophical methods. According to this kind of response, experimental philosophers attack a straw man; it doesn’t matter whether intuitions are reliable, because philosophers don’t use intuitions in the way assumed. Deutsch (2010), Williamson (2007), and Cappelen (2012) all defend traditional methods in something like this way. I also endorsed something like this (...) line in Ichikawa (2014a). -/- In this contribution, I will follow up on this sort of defence of traditional philosophical methods in three ways. In §1, I will rehearse and extend some of my reasons for challenging the idea that traditional methods depend on intuitions in an evidential role. (My reasons are very different from those discussed in (Cappelen, 2012).) I will also engage with some recent more sophisticated attempts to establish the idea that intuitions play evidential roles in philosophy, such as that of Chudnoff (2013). In §2, I will consider and argue against a dismissive response to such positions from experimental philosophers, who consider the question of philosophical reliance on intuitions to be irrelevant to the experimentalist critique. But in §3, I will argue that it would also be a mistake to conclude (as Herman Cappelen does) that the critique is rendered totally irrelevant by the denial of the evidential role of intuitions; I defend a more moderate view on which the bearing of experimental studies of philosophical intuitions is relevant for philosophical methodology, but only in a relatively limited way. (shrink)

One of the more visible recent developments in philosophical methodology is the experimental philosophy movement. On its surface, the experimentalist challenge looks like a dramatic threat to the apriority of philosophy; ‘experimentalist’ is nearly antonymic with ‘aprioristic’. This appearance, I suggest, is misleading; the experimentalist critique is entirely unrelated to questions about the apriority of philosophical investigation. There are many reasons to resist the skeptical conclusions of negative experimental philosophers; but even if they are granted—even if the experimentalists are right (...) to claim that we must do much more careful laboratory work in order legitimately to be confident in our philosophical judgments— the apriority of philosophy is unimpugned. The kinds of scientific investigation that experimental philosophers argue to be necessary involve merely enabling sensory experiences. Although they are not enabling in the sense of permitting concept acquisition, they are enabling in another epistemically significant way that is also consistent with the apriority of philosophy. (shrink)

Jennifer Windt’s Dreaming is an enormously rich and thorough book, developing illuminating connections between dreaming, the methodology of psychology, and various philosophical subfields. I’ll focus on two epistemological threads that run through the book. The first has to do with the status of certain assumptions about dreams. Windt argues that the assumptions that dreams involve experiences, and that dream reports are reliable — are methodologically necessary default assumptions, akin to Wittgensteinian hinge propositions. I’ll suggest that Windt is quietly pre-supposing some (...) sceptical assumptions, and that recent literature in epistemic externalism may bear in important ways on her arguments. The second thread involves the perennial sceptical worry that dreaming threatens ordinary knowledge. I’ll suggest again that Windt makes tacit sceptical assumptions one may wish to resist. (shrink)

Review of Duncan Pritchard's Epistemological Disjunctivism.

This chapter considers Ernest Sosa’s contributions to philosophical methodology. In Section 1, Sosa’s approach to the role of intuitions in the epistemology of philosophy is considered and related to his broader virtue-theoretic epistemological framework. Of particular focus is the question whether false or unjustified intuitions may justify. Section 2 considers Sosa’s response to sceptical challenges about intuitions, especially those deriving from experimental philosophy. I argue that Sosa’s attempt to attribute apparent disagreement in survey data to difference in meaning fails, but (...) that some of his other, more general, responses to experimentalist sceptics succeed. (shrink)

This is an open-access introductory logic textbook, prepared by Jonathan Ichikawa, based on P.D. Magnus's forallx. This (v2.0, July 2020) is intended as a stable, ready-for-teaching edition.