Few concepts have been considered as essential to the theory of knowledge and rational belief as that of evidence. The simplest theory which accounts for this is evidentialism, the view that epistemic justification for belief--the kind of justification typically taken to be required for knowledge--is determined solely by considerations pertaining to one's evidence. In this ground-breaking book, leading epistemologists from across the spectrum challenge and refine evidentialism, sometimes suggesting that it needs to be expanded in quite surprising directions. Following this, (...) the twin pillars of contemporary evidentialism--Earl Conee and Richard Feldman--respond to each essay. This engaging debate covers a vast number of issues, and will illuminate and inform. (shrink)

This collection of 22 newly-commissioned essays presents cutting-edge work on skeptical theistic responses to the problem of evil and the persistent objections that such responses invite.

If knowing requires believing on the basis of evidence that entails what’s believed, we have hardly any knowledge at all. Hence the near-universal acceptance of fallibilism in epistemology: if it's true that "we are all fallibilists now" (Siegel 1997: 164), that's because denying that one can know on the basis of non-entailing evidence1is, it seems, not an option if we're to preserve the very strong appearance that we do know many things (Cohen 1988: 91). Hence the significance of concessive knowledge (...) attributions (CKAs) (Rysiew 2001)—i.e., sentences of the form 'S knows that p, but it's possible that q' (where q entails not-p). To many, utterances of such sentences sound very odd indeed. According to David Lewis (1996: 550), however, such sentences are merely "overt, explicit" statements of fallibilism; if so, their seeming incoherence suggests that, contrary to our everyday epistemic pretensions, "knowledge must be by definition infallible" after all (ibid.: 549). -/- Recently Jason Stanley (2005) has defended fallibilism against the Lewisian worry that overtly fallibilistic speech is incoherent. According yo Stanley, CKAs are not just odd-sounding: in most cases, they are simply false. But this doesn't impugn fallibilism. Insofar as the odd-sounding utterances Lewis cites state the fallibilist idea, the latter portion thereof ('S cannot eliminate a certain possibility in which not-p', e.g.) expresses the idea that the subject's evidence doesn't entail what's (allegedly) known (hence, the negation of any contrary propositions). According to Stanley, however, this is not the best reading of the possibility clauses CKAs contain. On the correct account of the latter, while the sentences Lewis cites are almost always self-contradictory, they don't capture the fallibilist idea after all. Here, we argue that the sentences in question do express precisely the fallibilist idea, but argue that Lewis has nonetheless failed to raise a problem for the latter. In addition, we respond to worries that the resulting view of the semantics of epistemic possibility statements has certain unacceptable consequences. (shrink)

Fair trade aims at humanising the capitalist economy by serving the community, instead of simply striving for financial profit. The current fair trade sector is an excellent example of an innovation where networks based on ethical principles can help to effectively serve this market. Our analysis is based on 48 interviews amongst fair trade innovators in France and illustrates the advent of a new type of entrepreneur, one that is grounded in the social and solidarity economy (SSE). Based on a (...) service-dominant logic, these innovators aim to construct a 'new world' centred on trade relationships by integrating the role of multiple-player networks into the creation of value in the market. (shrink)

In the late first and early second millennia, mainland Southeast Asians created sophisticated techniques to accurately and efficiently render Pali into local vernaculars, including Burmese, Khmer, Khün, Lanna, Lao, Lü, Mon, and Siamese. These techniques for vernacular reading, parallel to approaches for reading Latin in medieval Europe and Literary Sinitic in Japan, Korea, and Vietnam, led to the development of bitexts that contained a mix of Pali and vernacular material. Such bitexts, arranged in both interlinear and interphrasal formats, gradually allowed (...) second-millennium Southeast Asian writers to sprout a vernacular literature from the established branches of Pali genres. Bitexts themselves formed the basis for a new literary style that stemmed from the techniques of vernacular reading, a style that set the standard for belles-lettres until the early twentieth century. The spread of Pali-vernacular bitexts in Southeast Asia allowed for the literary elevation of the vernacular without renouncing the cosmopolitan idiom of Pali. To support these arguments, this article draws on some of the earliest examples of bitexts in Central Thailand and Northern Thailand. These include a hitherto undeciphered form of manuscript annotation in seventeenth- to nineteenth-century Siam; two of the oldest palm-leaf documents surviving in any Tai language, from sixteenth-century Lanna; and the oldest known Pali-Siamese literary work, thought to be composed in 1482. These bitexts provide detailed evidence for vernacular reading and the emergence of vernacular literature in mainland Southeast Asian in general and Thailand in particular. (shrink)

This paper illustrates the relevance of Foucault’s analysis of neoliberal governance for a critical understanding of recent transformations in individual and social life in the United States, particularly in terms of how the realms of the public and the private and the personal and the political are understood and practiced. The central aim of neoliberal governmentality (“the conduct of conduct”) is the strategic creation of social conditions that encourage and necessitate the production of Homo economicus, a historically specific form of (...) subjectivity constituted as a free and autonomous “atom” of self-interest. The neoliberal subject is an individual who is morally responsible for navigating the social realm using rational choice and cost-benefit calculations grounded on market-based principles to the exclusion of all other ethical values and social interests. While the more traditional forms of domination and exploitation characteristic of sovereign and disciplinary forms of power remain evident in our ”globalized” world, the effects of subjectification produced at the level of everyday life through the neoliberal “conduct of conduct” recommend that we recognize and invent new forms of critique and ethical subjectivation that constitute resistance to its specific dangers. (shrink)

Abstract: This paper argues that instances of what are typically called ‘epistemic irresponsibility’ are better understood as instances of moral or prudenial failure. This hypothesis covers the data and is simpler than postulating a new sui generis form of normativitiy. The irresponsibility alleged is that embeded in charges of ‘You should have known better!’ However, I argue, either there is some interest at stake in knowing or there is not. If there is not, then there is no irresponsibility. If there (...) is, it is either the inquirer's interests—in which case it is a prudential shortcoming—or someone else's interests are at stake—in which case it is a moral shortcoming. In no case, I argue, is there any need to postulate a form of normativity in epistemology other than the traditional epistemological norm that one's attitudes should fit the evidence one has. (shrink)

Skeptical theism has as its foundation the thesis that if God permits evil, his reasons for doing so will likely be beyond our ken. The only defense given for this thesis is the Parent Analogy. There is in the literature only one defense of this use of the Parent Analogy and it has never been confronted. I examine it and expose serious flaws, thus exposing a crack in the very foundation of skeptical theism.

Recently, Dylan Dodd (this Journal ) has tried to clear up what he takes to be some of the many confusions surrounding concessive knowledge attributions (CKAs)—i.e., utterances of the form “S knows that p , but it’s possible that q ” (where q entails not- p ) (Rysiew, Noûs 35(4): 477–514, 2001). Here, we respond to the criticisms Dodd offers of the account of the semantics and the sometime-infelicity of CKAs we have given (Dougherty and Rysiew, Philosophy and Phenomenological Research (...) 78(1): 121–132, 2009), showing both how Dodd misunderstands certain central features of that view and how the latter can, pace Dodd, be naturally extended to explain the oddity of those “For all I know” statements to which Dodd draws attention. (shrink)

Cette étude vise à montrer comment Synésios de Cyrène, ayant adopté deux doctrines vraisemblablement porphyriennes (touchant l’enkuklios paideia et le pneuma en tant qu’organe de l’imagination), les articule en fonction d’une double préoccupation: celle d’un progrès intérieur de l’âme qui soit une progression ordonnée via les logoi, et celle d’une communication intime avec la divinité (voire de salut personnel), via une phantasia purifiée. Ce double souci de conversion intérieure, manifesté dans le diptyque littéraire constitué par le Dion: ou du genre (...) de vie conforme à son modèle et le traité Des songes (publiés tous deux en 405), le conduit à concevoir une forme d’écriture intime qui serait une écriture philosophiquement adéquate au mode de vie auquel, idéalement, cet homme public et ce styliste hors pair envisage alors de se consacrer. Mais dans la réalité de son existence d’homme de lettres, et donc dans la pratique de son écriture, cette conversion à l’intime ne correspond qu’à un assez bref moment d’anachorèse vouée à l’étude et donc à soi-même – ultime refuge, plus rêvé que réalisé, de l’ethos platonicien, tel qu’il se le représentait. (shrink)

In France, Fair Trade arrived on the scene in the late twentieth century, and since then has passed through several experimental phases before becoming an enduring "realistic" economic alternative. To understand the transformation, this article defines Fair Trade as a social construct issues and tensions of which change depending on the point of entry. By conducting a secondary analysis of several data sets from varied sources, including documentary material, interviews, and observations, the authors trace the history of Fair Trade in (...) France, define its introduction as a system, describe its institutionalization, and contribute to a greater understanding of how its ideals have changed and become more professional over time. The analyses reveal that the term "Fair Trade" has become ambiguous, spanning divergent and conflicting ideas and projects, including opening and closing conventional market systems and alter-globaliza-tion and anti-globalization. (shrink)

We argue that there is a tension between two types of design arguments-the fine-tuning argument (FTA) and the biological design argument (BDA). The tension arises because the strength of each argument is inversely proportional to the value of a certain currently unknown probability. Since the value of that probability is currently unknown, we investigate the properties of the FTA and BDA on different hypothetical values of this probability. If our central claim is correct this suggests three results: 1. It is (...) not very plausible that a cumulative case for theism include both the FTA and the BDA (with one possible qualification); 2. Self-organization scenarios do not threaten theism but in fact provide the materials for a good FTA. 3. A plausible design argument of one sort or another (either FTA or BDA) will be available for a wide variety of values of the key probability. (shrink)

This paper focuses on how the practitioners of the exact and natural sciences can make a contribution to the project of the social sciences to break free of a reductive Eurocentrism in order to achieve a renewed universalism. Focusing in particular on the last 50 years, the paper: a) describes the 1955–60 turning point that can be perceived in techno-scientific development and its relationship with society; b) analyzes technical developments under the two modes of gigantism and miniaturization, putting them in (...) close relation with the political evolution of the world (Cold War and post-Cold War era) as well as with the phenomena of divergence/convergence among disciplines; c) explains the 'ethical movement in science' namely by introducing the idea of moral revaluation defined by similarity/contrast with the older and now well-accepted concept of scientific revolution; and d) sketches a typology of the scientific community's varied responses to the growing social protests around topics such as nuclear installations, health crises, genetically modified organisms, nanotechnologies and so on. (shrink)

The thesis of this short paper is that skeptical theism does not look very plausible from the perspective of a common sense epistemology. A corollary of this isthat anyone who finds common sense epistemology plausible and is attracted to skeptical theism has some work to do to show that they can form a plausiblewhole. The dialectical situation is that to the degree that this argument is a strong one, to that same degree (at least) the theorist who would like to (...) combinecommon sense epistemology with skeptical theism has some work to do. (shrink)

Et si on appliquait à la philosophie la méthodologie du physicien? L'inexplicable constat des limitations inhérentes à toute réalité expérimentée inciterait à poser en théorie l'hypothèse d'un modèle exempt de ces limitations d'où pourrait procéder la réalité limitée telle que nous la vivons. Et si par déduction on en arrivait à des résultats scientifiquement plausibles, l'aventure à laquelle nous serions alors conviés serait de décoder l'univers comme une anamorphose. Sous la forme d'un dialogue, ce livre met en débat la pensée (...) originale de Pierre Malifaud qui ouvre ensuite à des problématiques plus englobantes. (shrink)

I defend the position that the appearance of a conflict between common-sense epistemology and skeptical theism remains, even after one fully appreciates the role defeat plays in rational belief. In particular, Matheson’s recent attempt to establish peace is not fully successful.

The plan of this book -- The problem of animal pain -- The Bayesian argument from animal pain -- Is there really a problem? the challenge of neo-cartesianism -- There is a problem. the defeat of neo-cartesianism -- The saint-making theodicy I:Negative phase -- The saint-making theodicy II:Positive phase -- Animal saints -- Animal afterlife.

Your perspective on life can be your power or your prison. It can serve your anxiety, your stress, and your depression, or it can support your peace, your courage, and your growth. Trent Shelton, one of the most groundbreaking and dynamic teachers of our time, wants to help you chart your path to a new perspective. Protect Your Peace offers tools to reshape your mindset and redefine the meaning you find in your life-tools that he knows can work for (...) you, because he has used them himself to transform his own life. In these pages, Trent outlines nine essential principles to help you: · Protect your energy from the things that drain it · Protect your mind from the things that distract you · Protect your soul from the things that don't fulfill you You'll learn simple strategies for setting clear boundaries, disconnecting from negativity, honing your vision and your focus, and bringing your life into alignment with your true power and purpose-with Trent as your straight-talking, profoundly inspiring guide who's with you every step of the way. Trent lets you know in no uncertain terms that there is a war on-a war for your worth. The toughest battle in it is the one you're fighting within yourself. And Protect Your Peace gives you a road map to victory. (shrink)

Fallibilism in epistemology is neither identical to nor unrelated to the ordinary notion of fallibility. In ordinary life we are forced to the conclusion that human beings are prone to error. The epistemological doctrine of fallibilism, though, is about the consistency of holding that humans have knowledge while admitting certain limitations in human ways of knowing. As will be seen, making the content of the basic intuition more precise is both somewhat contentious and the key to an adequate definition of (...) fallibilism. Before moving on to this project I will address a few preliminary issues. Then, after canvassing some prevailing views I will address two concerns. First, I will address the concern that prevailing views do not adequately take into account fallible knowledge of necessary truths and are thus not fully general accounts of fallible knowledge. Second, I will address probabilistic accounts of fallibilism. I will suggest that a simple, adequate account of fallibilism is possible. (shrink)

Epistemic Authority is a mature work of a leading epistemologist and philosopher of religion. It is a work primarily in epistemology with applications to religious epistemology. There are obvious applications of the notion of epistemic authority to philosophy of religion. For, on the face of it, the notion of some kind of ”epistemic authority’ may serve as a conceptual anchor for our understanding of faith. Indeed, there is ample historical precedent for this. Faith, says Locke, is ”the assent to any (...) proposition... upon the credit of the proposer, as coming from God, in some extraordinary way of communication’. 1 In later Lockeans, ”credit’ is often rendered ”authority’, and the terms were used synonymously at the time of his writing. 2 One of the beauties of Locke’s view is its reductionism, that is, it’s parsimony, which is a species of elegance and therefore beauty. Zagzebski’s notion is more high-octane than Locke’s. In this essay I will do four things. In Section 1 I will describe two kinds or notions of authority or at least two usages of the word ”authority’. In Section 2 I will describe Zagzebski’s use of one of these notions, the non-Lockean one, to ground the reasonableness of religious belief. In Section 3 I will give four arguments against her view. In section 4 I will reply to her critique of Locke. The upshot, in my view, is that though we learn much from Epistemic Authority, a more Lockean approach to the nature of faith is still preferable. (shrink)

Some defenders of legal abortion claim that even if the human fetus is a human being with the same right to life as an adult, abortion is not necessarily morally impermissible. They argue that abortion can be considered a form of indirect killing that results from the refusal to provide life support through one’s own body, which another person has no right to receive. While Catholic moral theology does not require people to donate organs against their will, this principle does (...) not justify direct abortion. (shrink)

What does Emerson want for himself and for us, or, put another way, what does he do in his writings as a whole? Can we understand Emerson's writings today? One critic, F. O. Matthiessen, in his American Renaissance: Art and Expression in the Age of Emerson and Whitman, pithily remarks that some of Emerson's philosophical essays are "generally unreadable";1 Len Gougeon, however, argues that we can know something about Emerson. Gougeon suggests that Emerson emphasizes the individual and the American political (...) sphere, noting Emerson's increased focus on the political climate as America approached civil war.2 Crucial to his argument is the transformation of Emerson the man into one of the most... (shrink)

One not infrequently hears rumors that the robust practice of natural theology reeks of epistemic pride. Paul Moser’s is a paradigm of such contempt. In this paper we defend the robust practice of natural theology from the charge of epistemic pride. In taking an essentially Thomistic approach, we argue that the evidence of natural theology should be understood as a species of God’s general self-revelation. Thus, an honest assessment of that evidence need not be prideful, but can be an act (...) of epistemic humility, receiving what God has offered, answering God’s call. Lastly, we provide criticisms of Moser’s alternative approach, advancing a variety of philosophical and theological problems against his conception of personifying evidence. (shrink)

In this article, we examine in detail the New Atheists' most serious argument for the conclusion that God does not exist, namely, Richard Dawkins's Ultimate 747 Gambit. Dawkins relies upon a strong explanatory principle involving simplicity. We systematically inspect the various kinds of simplicity that Dawkins may invoke. Finding his crucial premises false on any common conception of simplicity, we conclude that Dawkins has not given good reason to think God does not exist.

How well is the field of political studies doing and where is it headed? Such questions are examined and answered in this broad world overview of political science, along with the advances and shortcomings, as well as the recommended prescriptions for the future decades of the new century. The book includes three world regional assessments of the discipline, along with an in-depth survey of various sub-disciplinary fields and a concluding critical essay on the future of political studies. This is the (...) final volume in a book series on the development of political science, created in 2000 by Research Committee 33 of the International Political Science Association (IPSA) on the study of political science as a discipline. Contents include: Political Science in Three Asian Democracies: Disaffected (Japan), Third-Wave (Korea), and Fledgling (China) * Political Science in Europe: Its Development as a Discipline * Political Science in North America and Other Continents: Is There a Genuinely Int. (shrink)

Theravada Buddhist sermons in palm-leaf manuscript collections in South and Southeast Asia are frequently bilingual, including portions in the classical language of Pali and a local vernacular, such as Burmese, Sinhala, or Thai. These bilingual sermons prove to be ideal subjects for exploring how Buddhist scriptures function as kinetic, interactive processes of performance and reception. This paper draws on three examples of Pali-Khmer sermons composed in Cambodia between the sixteenth and nineteenth centuries. The three bilingual texts or “bitexts” analyzed in (...) this article each follow a different format: rearranged phrasal gloss, selective sentence gloss, and vernacular expansion. These formats draw on the pan-Theravada technology of the bitext to create a dynamic oscillation between Pali and Khmer passages, amplifying patterns established by differential practices of listening and recitation. The key medium in this process is language, which serves as a fluid intermediary that makes the relational activity of scripture possible. (shrink)

La notion d’un corps intermédiaire, connu sous le nom de véhicule de l’âme dans le néoplatonisme, est destinée à expliquer l’union de l’âme et du corps, mais aussi l’articulation du rationnel et de l’irrationnel, les communications avec le divin, et le maintien d’une forme de vie post mortem. Cette étude montre comment les premières attestations d’un usage structuré de la notion, sous la forme « le pneuma est le (premier) véhicule de l’âme », apparaissent dans deux contextes différents, fort éloignés (...) l’un de l’autre : une discussion de physiologie sur le pneuma optique, chez Galien ; et une explicitation philosophique de l’eschatologie d’Homère, dans le De Homero du Pseudo-Plutarque. Ce sont cependant les témoins les plus clairs d’une doctrine qui est encore en gestation dans le platonisme impérial. L’analyse montre en particulier ce que le médecin doit au Timée de Platon, ce que l’allégoriste doit à la théorie médicale des exhalaisons du sang, quand ils formulent cette nouvelle hypothèse commune sur la nature du pneuma, appuyée sur Platon et Aristote, et manifestement présentée comme une alternative à la doctrine stoïcienne de l’âme-pneuma. (shrink)