Epistemology has for a long time focused on the concept of knowledge and tried to answer questions such as whether knowledge is possible and how much of it there is. Often missing from this inquiry, however, is a discussion on the value of knowledge. In The Value of Knowledge and the Pursuit of Understanding Jonathan Kvanvig argues that epistemology properly conceived cannot ignore the question of the value of knowledge. He also questions one of the most fundamental assumptions in epistemology, (...) namely that knowledge is always more valuable than the value of its subparts. Taking Platos' Meno as a starting point of his discussion, Kvanvig tackles the different arguments about the value of knowledge and comes to the conclusion that knowledge is less valuable than generally assumed. Clearly written and well argued, this 2003 book will appeal to students and professionals in epistemology. (shrink)
Suppose we want to know whether a person justifiably believes a certain claim. Further, suppose that our interest in this question is because we take such justification to be necessary for knowledge. To justifiably believe a claim requires more than there being a justification for that claim. Presumably, there is a justification for accepting all sorts of scientific theories of which I have no awareness; because of my lack of awareness, I do not justifiably believe those theories. Further, even if (...) I, by chance, did believe one of those theories, I might not justifiably believe it; for I may be completely unaware of any justification for it. I then would not believe it.. (shrink)
Finkish dispositions, those dispositions that are lost when their conditions of realization occur, pose deep problems for counterfactual accounts of dispositions. David Lewis has argued that the counterfactual approach can be rescued, offering such an account that purports to handle finkish as well as other dispositions. The paper argues that Lewis's account fails to account for several kinds of dispositions, one of which involves failure to distinguish parallel processes from unitary processes.
Contextualists claim two important virtues for their view. First, contextualism is a non-skeptical epistemology, given the plausible idea that not all contexts invoke the high standards for knowledge needed to generate the skeptical conclusion that we know little or nothing. Second, contextualism is able to preserve closure concerning knowledge – the idea that knowledge is extendable on the basis of competent deduction from known premises. As long as one keeps the context fixed, it is plausible to think that some closure (...) principle can be articulated that will survive scrutiny. Opponents of contextualism often try to gain an advantage over it by claiming that their view mimics these virtues of contextualism as well as having other virtues. A recent example of the same is termed ‘contrastivism," as presented by Jonathan Schaffer. I will argue that the representation made is chimerical, that in fact contrastivism has no hope of mirroring these twin virtues of contextualism. (shrink)
Jonathan Kvanvig presents a compelling new work in philosophical theology on the universe, creation, and the afterlife. Organised thematically by the endpoints of time, the volume begins by addressing eschatological matters and the doctrines of heaven and hell and ends with an account of divine deliberation and creation. Kvanvig develops a coherent theistic outlook which reconciles a traditional, high conception of deity, with full providential control over all aspects of creation, with a conception of human beings who are free and (...) morally responsible. The resulting position and defense is labeled "Philosophical Arminianism," and deserves attention in a broad range of religious traditions. (shrink)
A dispute in epistemology has arisen over whether some class of things epistemic (things known or justified, for example) is closed under some operation involving the notion of what follows deductively from members of this class. Very few philosophers these days believe that if you know that p, and p entails q, then you know that q. But many philosophers think that something weaker holds, for instance that if you know that p, and p entails q, then you are in (...) a position to know that p, or if you know that p and you competently deduce p from q, then you know that q. However there are some considerations tracing back to Wittgenstein’s On Certainty and some early work by Fred Dretske that suggests even these weaker principles are false. (shrink)
The knowability paradox threatens metaphysical or semantical antirealism, the view that truth is epistemic, by revealing an awful consequence of the claim [i] that all truths are knowable. Various attempts have been made to find a way out of the paradox.
Epistemologists often offer theories of justification without paying much attention to the variety and diversity of locutions in which the notion of justification appears. For example, consider the following claims which contain some notion of justification: B is a justified belief, S's belief that p is justified, p is justified for S, S is justified in believing that p, S justifiably believes that p, S's believing p is justified, there is justification for S to believe that p, there is justification (...) for S's believing p, and S has a justification for believing that p. In addition to these passive uses of the notion of justification, there are active uses as well: S justified his belief in p, believing e justifies believing p, etc. The syntactic variety involves semantic difference as well. For example, the proposition S has a justification for believing that p does not entail that S believes p, whereas the proposition S justifiably believes that p does entail that S believes p. Our ultimate goal is to show that this diversity is only superficial by arguing that there is a basic kind of justification. On the way, however, we shall argue that there are three central uses of a notion of justifica- tion in the above list: propositional justification (as in p is justified for S), personal justification (as in S is justified in believing that p) and doxastic justification (as in S's believing p is justified). Our preliminary argument will be that the multiplicity above can be explained in terms of these three locutions, and the substance of our argument will be to show that one of these three is the basic kind of justification. Success in this task will thereby justify, at least in part, the practice of contem- porary epistemologists. Our conclusions, however, shall not be of much comfort to contemporary epistemology, for the way in which the apparent diversity in the uses of the notion of justification is eliminated undermines much of recent epistemology. (shrink)
Coherence theorists have universally defined justification as a relation only among (the contents of) belief states, in contradistinction to other theories, such as some versions of foundationalism, which define justification as a relation on belief states and appearance states.
Jonathan L. Kvanvig presents a new account of rationality, Perspectivalism, which both avoids elevating rationality so that only the most reflective of us are capable of rational beliefs, and avoids reducing it to the level of beasts. He defends optionality about what it is reasonable to think, and provides a framework for rational disagreement.
Alan Millar's paper (2011) involves two parts, which I address in order, first taking up the issues concerning the goal of inquiry, and then the issues surrounding the appeal to reflective knowledge. I argue that the upshot of the considerations Millar raises count in favour of a more important role in value-driven epistemology for the notion of understanding and for the notion of epistemic justification, rather than for the notions of knowledge and reflective knowledge.
This paper argues for a solution to a problem that contrastivism faces. The problem is that contrastivism cannot preserve closure, in spite of claims to the contrary by its defenders. The problem is explained and a response developed.
Anti-intellectualist theories of knowledge claim that in some way or other, practical stakes are involved in whether knowledge is present. Interest in pragmatic encroachment arose with the development of contextualist theories concerning knowledge ascriptions. In these cases, there is an initial situation in which hardly anything is at stake, and knowledge is easily ascribed. The subsequent situation is one where the costs of being wrong are fairly significant from a practical point of view, and the claim made by pragmatic encroachers (...) is that knowledge should not be ascribed in such situations and typically is not by competent speakers. My goal here is to show how mistaken the idea of pragmatic encroachment is. (shrink)
The paradox of ’Buridan’s ass’ involves an animal facing two equally adequate and attractive alternatives, such as would happen were a hungry ass to confront two bales of hay that are equal in all respects relevant to the ass’s hunger. Of course, the ass will eat from one rather than the other, because the alternative is to starve. But why does this eating happen? What reason is operative, and what explanation can be given as to why the ass eats from, (...) say, the left bale rather than the right bale? Why doesn’t the ass remain caught between the options, forever indecisive and starving to death? Religious pluralists face a similar dilemma, a dilemma that I will argue is more difficult to address than the paradox just described. (shrink)
Van Fraassen's epistemology is forged from two commitments, one to a type of Bayesianism and the other to what he terms voluntarism. Van Fraassen holds that if one is going to follow a rule in belief-revision, it must be a Bayesian rule, but that one does not need to follow a rule in order to be rational. It is argued that van Fraassen's arguments for rejecting non-Bayesian rules is unsound, and that his voluntarism is subject to a fatal dilemma arising (...) from the non-monotonic character of reasoning. (shrink)
Alvin Plantinga thinks Leibniz made a mistake. Leibniz claimed that God could have created any possible world, but Plantinga thinks this view amounts to a lapse in judgment on Leibniz =s part. = Plantinga terms this mistake ALeibniz= Lapse,@ and his rejection of this Leibuizian claim plays an important role in Plantinga =s free wili defense against the problem of evil. I will argue that Plantinga fails to show that Leibniz lapsed in thinking about which worlds are actualizable by God; (...) in particular, his argument for this claim is not sound. If I am right, the last lapse is on Plantinga. (shrink)
Mona Simion questions whether there is a distinction between taking back an assertion and taking back only the content of an assertion, as I have claimed. After arguing against the distinction in question, Simion grants that there is a difference between the cases that I use to illustrate the distinction, and thus turns to the task of explaining the difference in a way that keeps it from undermining the knowledge norm. The explanation she offers is in terms of a distinction (...) between doing something that is wrong and doing something that is blameworthy. I respond here by defending the distinction and questioning the explanation she gives of it. (shrink)
There is a great divide between two approaches to epistemology over the past thirty to forty years. Some label the divide that between internalists and externalists, and that characterization may be accurate on some account of the distinction. I will pursue the divide from a different direction, in part because the literature on the distinction between internalism and externalism has become a mess, and I don’t want to clean up the mess here.
attacks new defenders of foundationalism. Some simply took on the critics, 2 but others attempted to argue that even if the critics were right, only one form of foundationalism was suspect, not foundationalism itself. For, according to these defenders, foundationalism is not to be identified with the view of Classical Foundationalism (CE) that all of our knowledge rests on incorrigible beliefs. Rather foundationalism is the view that all of our knowledge rests on beliefs that are self-warranting in some sense. Thus, (...) even if CF is false, it does not follow that foundationalism is false. (shrink)
Foundationalism came under attack in two areas in the first half of this century. First, some doubted whether the foundations were adequate to support the entire structure of knowledge, and second, the doctrine of the Agiven@ came under serious attack. = However, many epistemologists were not convinced that foundationalism was to be abandoned even if the criticisms were granted. According to these epistemologist, far from having shown that foundationalism itself was at fault, the critics of foundationalism had only been attacking (...) one particular version of foundationalism--that version that included infallibility, incorrigibility,, or some appeal to a Agiven@ at the base of the structure of justification. The claim of these defenders was that there are other possible types of foundationalism than this version of foundationalism, which has come to be called Classical Foundationalism. And thus opened up a new area of philosophical lexicography: the attempt to say what foundationalism itself is, so that Classical Foundationalism turned out to be one instance of foundationalism but not the only possible one. (shrink)
One response to the preface paradox—the paradox that arises when each claim in a book is justified for the author and yet in the preface the author avers that errors remain—counsels against the preface belief. It is this line of thought that poses a problem for any view that places a high value on intellectual humility. If we become suspicious of preface beliefs, it will be a challenge to explain how expressions of fallibility and intellectual humility are appropriate, whether voiced (...) verbally or encoded mentally. Moreover, banning expressions of intellectual humility is especially disturbing in our context, for such a preface claim is just the sort of expression of intellectual humility that is supposed to provide a barrier to the costly damage that can be done by zealous faith found in various forms of fundamentalism. The goal is thus to find a way to express humility without engendering paradox. (shrink)
According to the TDT, no singular propositions about an individual and no "thisnesses" of individuals exist prior to the existence of the individual in question, where a thisness "is the property of being x, or of being identical with x" and a "singular proposition about an individual x is a proposition that involves or refers to x directly, perhaps by having x or the thisness of x as a constituent, and not merely by way of x's qualitative properties or relations (...) to other individuals" (p. 315) The support for this position comes from two sources, according to Adams. (shrink)
representations, for the unconditioned transcendent surpasses every possible conception of a being, including even the conception of a Supreme Being... It is the religious function of atheism ever to remind us that the religious act has to do with the unconditioned transcendent, and that the representations of the Unconditioned are not objects concerning whose existence.., a discussion would be possible. The word >God= involves a double meaning: it connotes the unconditioned transcendent, the ultimate, and also an object somehow endowed with (...) qualities and actions. The first is not figurative or symbolic, but is rather in the strictest sense what it is said to be. The second, however, is really symbolic, figurative. = Tillich=s view on transcendence is a quite radical view. However, his view serves to illustrate two things: (i) the importance of the concept of transcendence in discussions about God, and (ii) the implications for religious language resulting from God.. (shrink)