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  1. Vice Epistemology.Quassim Cassam - 2016 - The Monist 99 (2):159-180.
    Vice epistemology is the philosophical study of the nature, identity, and epistemological significance of intellectual vices. Such vices include gullibility, dogmatism, prejudice, closed-mindedness, and negligence. These are intellectual character vices, that is, intellectual vices that are also character traits. I ask how the notion of an intellectual character vice should be understood, whether such vices exist, and how they might be epistemologically significant. The proposal is that intellectual character vices are intellectual character traits that impede effective and responsible inquiry. I (...)
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  2. The Possibility of Knowledge.Quassim Cassam - 2007 - Grazer Philosophische Studien 74 (1):125-141.
    I focus on two questions: what is knowledge, and how is knowledge possible? The latter is an example of a how-possible question. I argue that how-possible questions are obstacle-dependent and that they need to be dealt with at three different levels, the level of means, of obstacle-removal, and of enabling conditions. At the first of these levels the possibility of knowledge is accounted for by identifying means of knowing, and I argue that the identification of such means also contributes to (...)
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  3. Vices of the Mind: From the Intellectual to the Political.Quassim Cassam - 2019 - Oxford University Press.
    Quassim Cassam introduces the idea of epistemic vices, character traits that get in the way of knowledge, such as closed-mindedness, intellectual arrogance, wishful thinking, and prejudice. Using examples from politics to illustrate the vices at work, he considers whether we are responsible for such failings, and what we can do about them.
     
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  4.  37
    Self-Knowledge for Humans.Quassim Cassam - 2014 - Oxford University Press.
    Humans are not model epistemic citizens. Our reasoning can be careless, our beliefs eccentric, and our desires irrational. Quassim Cassam develops a new account of self-knowledge which recognises this feature of human life. He argues that self-knowledge is a genuine cognitive achievement, and that self-ignorance is almost always on the cards.
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  5.  53
    Berkeley's Puzzle: What Does Experience Teach Us?John Campbell & Quassim Cassam - 2014 - Oxford University Press.
    Sensory experience seems to be the basis of our knowledge of mind-independent things. The puzzle is to understand how that can be: how does our sensory experience enable us to conceive of them as mind-independent? This book is a debate between two rival approaches to understanding the relationship between concepts and sensory experience.
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  6.  99
    Self and World.Quassim Cassam - 1997 - Oxford University Press UK.
    Self and World is an exploration of the nature of self-awareness. Quassim Cassam challenges the widespread and influential view that we cannot be introspectively aware of ourselves as objects in the world. In opposition to the views of many empiricist and idealistic philosophers, including Hume, Kant and Wittgenstein, he argues that the self is not systematically elusive from the perspective of self-consciousness, and that consciousness of our thoughts and experiences requires a sense of our thinking, experiencing selves as shaped, located, (...)
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  7. Judging, Believing and Thinking.Quassim Cassam - 2010 - Philosophical Issues 20 (1):80-95.
  8. Epistemic Insouciance.Quassim Cassam - 2018 - Journal of Philosophical Research 43:1-20.
    This paper identifies and elucidates a hitherto unnamed epistemic vice: epistemic insouciance. Epistemic insouciance consists in a casual lack of concern about whether one’s beliefs have any basis in reality or are adequately supported by the best available evidence. The primary intellectual product of epistemic insouciance is bullshit in Frankfurt’s sense. This paper clarifies the notion of epistemic insouciance and argues that epistemic insouciance is both an epistemic posture and an epistemic vice. Epistemic postures are attitudes towards epistemic objects such (...)
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  9. Vice Epistemology.Ian James Kidd, Quassim Cassam & Heather Battaly (eds.) - forthcoming - Routledge.
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  10. The Possibility of Knowledge.Quassim Cassam (ed.) - 2007 - Oxford University Press.
    How is knowledge of the external world possible? How is knowledge of other minds possible? How is a priori knowledge possible? These are all examples of how-possible questions in epistemology. In this highly original book Quassim Cassam explains how such questions arise and how they should be answered.
     
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  11. I—Knowing What You Believe.Quassim Cassam - 2011 - Proceedings of the Aristotelian Society 111 (1pt1):1-23.
    A familiar claim is that knowledge of our own thoughts, beliefs and other attitudes is normally immediate, that is, not normally based on observation, inference or evidence. One explanation of the possibility of immediate self‐knowledge turns on the transparency of the question ‘Do I believe that P?’ to the question ‘Is it the case that P?’ This paper explains why occurrent mental states such as passing thoughts do not fall within the purview of the transparency account and proposes a different (...)
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  12.  64
    The Epistemology of Terrorism and Radicalisation.Quassim Cassam - 2018 - Royal Institute of Philosophy Supplement 84:187-209.
    This paper outlines and criticises two models of terrorism, the Rational Agent Model and the Radicalisation Model. A different and more plausible conception of the turn to violence is proposed. The proposed account is Moderate Epistemic Particularism, an approach partly inspired by Karl Jaspers’ distinction between explanation and understanding. On this account there are multiple idiosyncratic pathways to cognitive and behavioural radicalisation, and the actions and motivations of terrorists can only be understood by engaging with their subjectivity in a way (...)
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  13.  47
    Ways of Knowing.Quassim Cassam - 2007 - Proceedings of the Aristotelian Society 107 (1pt3):339 - 358.
    I know that the laptop on which I am writing these words is dusty. How do I know? I can see that it is dusty. Seeing that it is dusty is a way of knowing that it is dusty. How come? According to what I’m going to call the entailment view, ‘S sees that P’ entails ‘S knows that P’ and it is only because this is so that seeing that the laptop is dusty qualifies as a way of knowing (...)
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  14.  8
    The Possibility of Knowledge.Quassim Cassam - 2009 - Analysis 69 (2):307-309.
    An epistemological how-possible question asks how knowledge, or knowledge of some specific kind, is possible. Familiar epistemological how-possible questions include ‘How is knowledge of the external world possible?’, ‘How is knowledge of other minds possible?’ and ‘How is a priori knowledge possible?’ These are the three questions that I tackle in my book. In each case, I explain how and why the question arises and propose a way of answering it. The main negative claim of the book is that transcendental (...)
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  15. Self-Knowledge.Quassim Cassam (ed.) - 1994 - Oxford University Press.
    This volume brings together some of the most important and influential recent writings on knowledge of oneself and of one's own thoughts, sensations, and experiences. The essays give valuable insights into such fundamental philosophical issues as personal identity, the nature of consciousness, the relation between mind and body, and knowledge of other minds. Contributions include "Introduction" by Gilbert Ryle, "Knowing One's Own Mind" by Donald Davidson, "Individualism and Self-Knowledge" and "Introspection and the Self" by Sydney Shoemaker, "On the Observability of (...)
     
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  16. What Asymmetry? Knowledge of Self, Knowledge of Others, and the Inferentialist Challenge.Quassim Cassam - 2017 - Synthese 194 (3):723-741.
    There is widely assumed to be a fundamental epistemological asymmetry between self-knowledge and knowledge of others. They are said to be ’categorically different in kind and manner’ , and the existence of such an asymmetry is taken to be a primitive datum in accounts of the two kinds of knowledge. I argue that standard accounts of the differences between self-knowledge and knowledge of others exaggerate and misstate the asymmetry. The inferentialist challenge to the asymmetry focuses on the extent to which (...)
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  17.  43
    XIV-Ways of Knowing.Quassim Cassam - 2007 - Proceedings of the Aristotelian Society 107 (1pt3):339-358.
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  18. Knowing and Seeing: Responding to Stroud's Dilemma.Quassim Cassam - 2009 - European Journal of Philosophy 17 (4):571-589.
    : Barry Stroud suggests that when we want to explain a certain kind of knowledge philosophically we feel we must explain it on the basis of another, prior kind of knowledge that does not imply or presuppose any of the knowledge we are trying to explain. If we accept this epistemic priority requirement we find that we cannot explain our knowledge of the world in a way that satisfies it. If we reject EPR then we will be failing to make (...)
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  19. Knowledge, Perception and Analysis.Quassim Cassam - 2008 - South African Journal of Philosophy 27 (3):214-226.
    A point that Strawson often emphasises in his writings is that the concepts of knowledge and perception are closely linked. For example, the idea of such a link does important in his exposition and defense of a causal analysis of perception. According to this analysis a material object M is perceived by a subject S only if M causes an experience in S. Why should this be? One reason, according to Strawson, is that such a causal requirement on perception is (...)
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  20. Inner Sense, Body Sense, and Kant's “Refutation of Idealism”.Quassim Cassam - 1993 - European Journal of Philosophy 1 (2):111-127.
  21.  61
    The Embodied Self.Quassim Cassam - 2011 - In Shaun Gallagher (ed.), The Oxford Handbook of the Self. Oxford University Press. pp. 139--157.
    This article examines the concept of the so-called embodied self. It attempts to answer the metaphysical question about the relation between body and self, the phenomenological question about the nature of our awareness of our own body, and the epistemological question of whether anything is special about the knowledge we have of our own bodies. It considers arguments in favour and against the claim that the person is identical with body. It also evaluates whether bodily awareness is a form of (...)
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  22. Transcendental Arguments, Transcendental Synthesis and Transcendental Idealism.Quassim Cassam - 1987 - Philosophical Quarterly 37 (149):355-378.
  23. Can the Concept of Knowledge Be Analysed?Quassim Cassam - 2009 - In Patrick Greenough & Duncan Pritchard (eds.), Williamson on Knowledge. Oxford University Press.
     
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  24.  39
    Introspection and Bodily Self-Ascription.Quassim Cassam - 1995 - In Jose Luis Bermudez, Anthony J. Marcel & Naomi M. Eilan (eds.), The Body and the Self. MIT Press. pp. 311--336.
  25.  41
    Consciousness of Oneself as Subject.Quassim Cassam - 2019 - Philosophy and Phenomenological Research 98 (3):736-741.
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  26.  58
    Knowledge and its Objects: Revisiting the Bounds of Sense.Quassim Cassam - 2016 - European Journal of Philosophy 24 (4):907-919.
    The Kantian project of investigating the necessary structure of experience presupposes answers to three questions: what is the purpose of such an investigation, what is the source of necessary features of experience, and by what means is it possible to establish the necessary structure of experience? This paper is a critical examination of Strawson's answers to these questions in The Bounds of Sense and his later work. The realism that is implicit in The Bounds of Sense is much more explicit (...)
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  27. The Basis of Self-Knowledge.Quassim Cassam - 2009 - Erkenntnis 71 (1):3-18.
    I discuss the claim what makes self-knowledge epistemologically distinctive is the fact that it is baseless or groundless. I draw a distinction between evidential and explanatory baselessness and argue that self-knowledge is only baseless in the first of these senses. Since evidential baselessness is a relatively widespread phenomenon the evidential baselessness of self-knowledge does not make it epistemologically distinctive and does not call for any special explanation. I do not deny that self-knowledge is epistemologically distinctive. My claim is only that (...)
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  28. Self-Directed Transcendental Arguments.Quassim Cassam - 2003 - In Robert Stern (ed.), Transcendental Arguments: Problems and Prospects. Clarendon Press.
  29.  61
    How We Know What We Think.Quassim Cassam - 2011 - Revue de Métaphysique et de Morale 72 (4):553-569.
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  30.  84
    Kant and Reductionism.Quassim Cassam - 1989 - Review of Metaphysics 43 (1):72-106.
    IN REASONS AND PERSONS, Derek Parfit defends a conception of the self or person which he labels "Reductionist." It is a conception which owes much to Hume's view of the self as a bundle of causally connected perceptions. Indeed, Parfit's account might be thought of as capturing the best insights of the bundle theory, while avoiding many of the objections to which cruder versions of that theory appear to be liable. Parfit's preliminary characterization of Reductionism is in connection with the (...)
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  31. What is Knowledge?Quassim Cassam - 2009 - Royal Institute of Philosophy Supplement 64:101-120.
  32. Space and Objective Experience.Quassim Cassam - 2005 - In José Luis Bermúdez (ed.), Thought, Reference, and Experience: Themes From the Philosophy of Gareth Evans. Oxford: Clarendon Press.
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  33.  24
    1 Introducing the Puzzle.Quassim Cassam - 2011 - In Johannes Roessler, Hemdat Lerman & Naomi Eilan (eds.), Perception, Causation, and Objectivity. Oxford University Press. pp. 18.
  34.  39
    Rationalism, Empiricism, and the A Priori.Quassim Cassam - 2000 - In Paul Boghossian & Christopher Peacocke (eds.), New Essays on the a Priori. Oxford University Press. pp. 43--64.
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  35. Introspection, Perception, and Epistemic Privilege.Quassim Cassam - 2004 - The Monist 87 (2):255-274.
    Could there be a creature whose knowledge of its own mental states or properties is perceptual and whose knowledge of the physical properties of external objects is introspective? The answer to this question obviously depends not only on how one conceives of the distinction between mental and physical properties but also on one’s conception of the differences between perceptual and introspective knowledge. On one view, introspective knowledge enjoys a range of epistemic privileges which perceptual knowledge lacks. On this account, a (...)
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  36.  62
    Kant and the Metaphysics of Causality, by Eric Watkins.Quassim Cassam - 2008 - European Journal of Philosophy 16 (2):330-332.
  37.  10
    Intellectual Vices.Quassim Cassam - 2019 - The Philosophers' Magazine 86:24-29.
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  38. Tackling Berkeley's Puzzle.Quassim Cassam - 2011 - In Johannes Roessler, Hemdat Lerman & Naomi Eilan (eds.), Perception, Causation, and Objectivity. Oxford University Press.
     
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  39.  48
    Reply to Longuenesse. [REVIEW]Quassim Cassam - 2008 - Philosophy and Phenomenological Research 77 (2):525-531.
  40. Can Transcendental Epistemology Be Naturalized?Quassim Cassam - 2003 - Philosophy 78 (2):181-203.
    Transcendental epistemology is an inquiry into conditions of human knowledge which reflect the structure of the human cognitive apparatus. The dependence thesis is the thesis that a proper investigation of such conditions must lean in important respects on the deliverances of science. I argue that Kant is right to object to the dependence thesis, but that the best objections to this thesis lead to the conclusion that the conditions of knowledge which Kant identifies are not, in any interesting sense, a (...)
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  41.  21
    Development of Moral Habits. Examples Are Taken From Commutative Justice, Friendship, Parental Love, and Political Life.Transcendental Idealism & Quassim Cassam - 1987 - Philosophical Quarterly 37 (149).
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  42.  2
    Can Transcendental Epistemology Be Naturalized?Quassim Cassam - 2003 - Philosophy 78 (2):181-203.
    Transcendental epistemology is an inquiry into conditions of human knowledge which reflect the structure of the human cognitive apparatus. The dependence thesis is the thesis that a proper investigation of such conditions must lean in important respects on the deliverances of science. I argue that Kant is right to object to the dependence thesis, but that the best objections to this thesis lead to the conclusion that the conditions of knowledge which Kant identifies are not, in any interesting sense, a (...)
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  43.  53
    Parfit on Persons.Quassim Cassam - 1992 - Proceedings of the Aristotelian Society 93:17-37.
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  44.  61
    Intellectual Vice and Self-Awareness.Quassim Cassam - unknown
    To what extent are we able to recognise our own intellectual shortcomings, asks Quassim Cassam.
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  45.  16
    II—Parfit on Persons.Quassim Cassam - 1993 - Proceedings of the Aristotelian Society 93 (1):17-38.
  46. Reply to Duncan Pritchard and John Campbell.Quassim Cassam - 2009 - Analysis 69 (2):325-333.
    An epistemological how-possible question asks how knowledge, or knowledge of some specific kind, is possible. The main contention of Duncan Pritchard‟s stimulating comments is that what I call „explanatory minimalism‟ appears to offer us just what we are seeking when we ask such a question. This looks like a problem for me given that I defend a version of explanatory anti-minimalism. Pritchard outlines a version of minimalism inspired by the writings of John McDowell and does not find it obvious that (...)
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  47.  83
    Representing Bodies.Quassim Cassam - 2002 - Ratio 15 (4):315-334.
  48.  34
    Epistemic Self‐Audit and Warranted Reasons.Quassim Cassam - 2012 - Philosophy and Phenomenological Research 85 (1):185-191.
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  49.  67
    Self-Reference, Self-Knowledge and the Problem of Misconception.Quassim Cassam - 1996 - European Journal of Philosophy 4 (3):276-295.
  50.  31
    Science and Essence.Quassim Cassam - 1986 - Philosophy 61 (235):95--107.
    The terminology of ‘essence’ and ‘accident’, which it is customary to trace back to Aristotle, has been given a new lease of life by recent writing on logic and metaphysics. Aristotle's notion of ‘essence’ is notoriously difficult and obscure, but the works of Putnam 1 on natural kinds, Kripke 2 on naming and Wiggins 3 on identity may be seen as providing a new rationale, with a distinctive scientific twist, for talk of essences. This revival in the fortunes of essentialism (...)
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