Results for 'seemings'

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Bibliography: Seemings in Epistemology
  1. Seemings and Justification: An Introduction.Chris Tucker - 2013 - In Seemings and Justification: New Essays on Dogmatism and Phenomenal Conservatism. Oxford University Press. pp. 1-29.
    It is natural to think that many of our beliefs are rational because they are based on seemings, or on the way things seem. This is especially clear in the case of perception. Many of our mathematical, moral, and memory beliefs also appear to be based on seemings. In each of these cases, it is natural to think that our beliefs are not only based on a seeming, but also that they are rationally based on these seemings—at (...)
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  2. Experience, Seemings, and Evidence.Indrek Reiland - 2015 - Pacific Philosophical Quarterly 96 (4):510-534.
    Many people have recently argued that we need to distinguish between experiences and seemings and that this has consequences for views about how perception provides evidence. In this article I spell out my take on these issues by doing three things. First, I distinguish between mere sensations like seeing pitch black all around you and perceptual experiences like seeing a red apple. Both have sensory phenomenology in presenting us with sensory qualities like colors, being analog in Dretske's sense, and (...)
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  3. Intuitions as Intellectual Seemings.Berit Brogaard - 2014 - Analytic Philosophy 55 (4):382-393.
    In Philosophy Without Intuitions Herman Cappelen argues that unlike what is commonly thought, contemporary analytic philosophers do not typically rely on intuitions as evidence. If they do indeed rely on intuitions, that should be evident from their written works, either explicitly in the form of ‘intuition’ talk or by means of other indicators. However, Cappelen argues, while philosophers do engage in ‘intuition’ talk, that is not a good indicator that they rely on intuitions, as ‘intuition’ and its cognates have many (...)
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  4. Externalist Justification and the Role of Seemings.Michael Bergmann - 2013 - Philosophical Studies 166 (1):163-184.
    It’s not implausible to think that whenever I have a justified noninferential belief that p, it is caused by a seeming that p. It’s also tempting to think that something contributes to the justification of my belief only if I hold my belief because of that thing. Thus, given that many of our noninferential beliefs are justified and that we hold them because of seemings, one might be inclined to hold a view like Phenomenal Conservatism, according to which (...) play a crucial role—perhaps the only crucial role—in the justification of our noninferential beliefs. But Phenomenal Conservatism seems to conflict, in a number of ways, with externalist accounts of justification. As a result, the attractiveness of the intuitions appealed to in support of views like Phenomenal Conservatism present something of a challenge to externalism. The purpose of this paper is to deal with that challenge by developing and defending an externalist-friendly account of the role of seemings in the formation and justification of our noninferential beliefs—an account that incorporates what is attractive in views like Phenomenal Conservatism. Because this externalist-friendly account is compatible with both externalist accounts of justification and the plausible elements of views like Phenomenal Conservatism, the challenge to externalism inspired by such views is thereby undermined. (shrink)
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  5. Phenomenal Seemings and Sensible Dogmatism.Berit Brogaard - 2013 - In Chris Tucker (ed.), Seemings and Justification. Oup Usa. pp. 270.
  6. Seemings and the Possibility of Epistemic Justification.Matthew Skene - 2013 - Philosophical Studies 163 (2):539-559.
    Abstract I provide an account of the nature of seemings that explains why they are necessary for justification. The account grows out of a picture of cognition that explains what is required for epistemic agency. According to this account, epistemic agency requires (1) possessing the epistemic aims of forming true beliefs and avoiding errors, and (2) having some means of forming beliefs in order to satisfy those aims. I then argue that seeming are motives for belief characterized by their (...)
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  7. Inferential Seemings and the Problem of Reflective Awareness.Luca Moretti - 2018 - Canadian Journal of Philosophy 49 (2):253-271.
    Phenomenal conservatism (PC) is the internalist view that non-inferential justification rests on appearances. PC’s advocates have recently argued that seemings are also required to explain inferential justification. The most general and developed view to this effect is Huemer (2016)’s theory of inferential seemings (ToIS). Moretti (2018) has shown that PC is affected by the problem of reflective awareness, which makes PC open to sceptical challenges. In this paper I argue that ToIS is afflicted by a version of the (...)
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  8. What Seemings Seem to Be.Samuel A. Taylor - 2015 - Episteme 12 (3):363-384.
    According to Phenomenal Conservatism (PC), if it seems to a subject S that P, S thereby has some degree of (defeasible) justification for believing P. But what is it for P to seem true? Answering this question is vital for assessing what role (if any) such states can play. Many have appeared to adopt a kind of non-reductionism that construes seemings as intentional states which cannot be reduced to more familiar mental states like beliefs or sensations. In this paper (...)
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  9.  85
    Seemings: Still Dispositions to Believe.Preston J. Werner - 2014 - Synthese 191 (8):1-14.
    According to phenomenal conservatism, seemings can provide prima facie justification for beliefs. In order to fully assess phenomenal conservatism, it is important to understand the nature of seemings. Two views are that (SG) seemings are a sui generis propositional attitude, and that (D2B) seemings are nothing over and above dispositions to believe. Proponents of (SG) reject (D2B) in large part by providing four distinct objections against (D2B). First, seemings have a distinctive phenomenology, but dispositions to (...)
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  10. It Seems Like There Aren't Any Seemings.T. Ryan Byerly - 2012 - Philosophia 40 (4):771-782.
    Abstract I argue that the two primary motivations in the literature for positing seemings as sui generis mental states are insufficient to motivate this view. Because of this, epistemological views which attempt to put seemings to work don’t go far enough. It would be better to do the same work by appealing to what makes seeming talk true rather than simply appealing to seeming talk. Content Type Journal Article Pages 1-12 DOI 10.1007/s11406-012-9363-8 Authors T. Ryan Byerly, Department of (...)
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  11. It's Not What It Seems. A Semantic Account of ‘Seems’ and Seemings.Berit Brogaard - 2013 - Inquiry: An Interdisciplinary Journal of Philosophy 56 (2-3):210-239.
    I start out by reviewing the semantics of ‘seem’. As ‘seem’ is a subject-raising verb, ‘it seems’ can be treated as a sentential operator. I look at the semantic and logical properties of ‘it seems’. I argue that ‘it seems’ is a hyperintensional and contextually flexible operator. The operator distributes over conjunction but not over disjunction, conditionals or semantic entailments. I further argue that ‘it seems’ does not commute with negation and does not agglomerate with conjunction. I then show that (...)
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  12. Critical Notice: Seemings and Justification, Ed. Chris Tucker. [REVIEW]Jack Lyons - 2015 - Analysis 75 (1):153-164.
    A review of Chris Tucker's collection of papers on phenomenal conservatism.
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  13. Chris Tucker (Ed.), Seemings and Justification: New Essays on Dogmatism and Phenomenal Conservatism, NY: OUP (2013). [REVIEW]Luca Moretti - 2014 - Philosophical Quarterly 64 (255):364-366.
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    Review of Seemings and Justification. [REVIEW]Elijah Chudnoff - 2014 - Notre Dame Philosophical Reviews.
  15. Are Seemings Trustworthy? A Reply to Piazza.Moti Mizrahi - 2014 - The Reasoner 8 (9):100-101.
    I reply to Piazza's objection to my reductio against phenomenal conservatism.
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  16. Seemings and Justification: How Appearances Justify Our Beliefs.Luca Moretti - forthcoming - Springer.
  17.  92
    Seemings and Justification, New Essays on Dogmatism and Phenomenal Conservatism.Chris Tucker (ed.) - 2013 - Oxford University Press USA.
    The primary aim of this book is to understand how seemings relate to justification and whether some version of dogmatism or phenomenal conservatism can be sustained. It also addresses a number of other issues, including the nature of seemings, cognitive penetration, Bayesianism, and the epistemology of morality and disagreement.
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  18. What Are Seemings?Andrew Cullison - 2010 - Ratio 23 (3):260-274.
    We are all familiar with the phenomenon of a proposition seeming true. Many think that these seeming states can yield justified beliefs. Very few have seriously explored what these seeming states are. I argue that seeming states are not plausibly analyzed in terms of beliefs, partial beliefs, attractions to believe, or inclinations to believe. Given that the main candidates for analyzing seeming states are unsatisfactory, I argue for a brute view of seemings that treats seeming states as irreducible propositional (...)
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  19.  60
    Grounding Perceptual Dogmatism: What Are Perceptual Seemings?Harmen Ghijsen - 2015 - Southern Journal of Philosophy 53 (2):196-215.
    Perceptual Dogmatism holds that if it perceptually seems to S that p, then S has immediate prima facie justification for the belief that p. Various philosophers have made the notion of a perceptual seeming more precise by distinguishing perceptual seemings from both sensations and beliefs to accommodate a) the epistemic difference between perceptual judgments of novices and experts, and, b) the problem of the speckled hen. Using somewhat different terminology, perceptual seemings are supposed to be high-level percepts instead (...)
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  20.  69
    Experiences, Seemings, and Perceptual Justification.Michael Pace - 2017 - Australasian Journal of Philosophy 95 (2):226-241.
    Several philosophers have distinguished between three distinct mental states that play a role in visual recognition: experiences, propositional seemings, and beliefs. I clarify and offer some reasons for drawing this three-fold distinction, and I consider its epistemological implications. Some philosophers have held that propositional seemings always confer prima facie justification, regardless of a particular seeming's relation to experience. I add to criticisms of this view in the literature by arguing that it fails to solve a version of the (...)
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  21.  43
    Seemings and Semantics.Andrew Cullison - 2013 - In Chris Tucker (ed.), Seemings and Justification: New Essays on Dogmatism and Phenomenal Conservatism. Oup Usa. pp. 33.
  22.  11
    Seemings as Sui Generis.Blake McAllister - 2018 - Synthese 195 (7):3079-3096.
    The epistemic value of seemings is increasingly debated. Such debates are hindered, however, by a lack of consensus about the nature of seemings. There are four prominent conceptions in the literature, and the plausibility of principles such as phenomenal conservatism, which assign a prominent epistemic role to seemings, varies greatly from one conception to another. It is therefore crucial that we identify the correct conception of seemings. I argue that seemings are best understood as sui (...)
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    Seemings as Sui Generis.Blake McAllister - 2017 - Synthese:1-18.
    The epistemic value of seemings is increasingly debated. Such debates are hindered, however, by a lack of consensus about the nature of seemings. There are four prominent conceptions in the literature, and the plausibility of principles such as phenomenal conservatism, which assign a prominent epistemic role to seemings, varies greatly from one conception to another. It is therefore crucial that we identify the correct conception of seemings. I argue that seemings are best understood as sui (...)
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  24. Seemings.William E. Tolhurst - 1998 - American Philosophical Quarterly 35 (3):293-302.
  25. Natural Causes and Supernatural Seemings.Henry Maudsley - 1898 - The Monist 8:467.
     
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  26.  45
    Conscious Experiences as Ultimate Seemings: Renewing the Phenomenal Concept Strategy.François Kammerer - 2016 - Argumenta 1 (2):233-243.
    The Phenomenal Concept Strategy is a popular strategy used to support physicalism in the realm of conscious experience. This Strategy accounts for dualist intuitions but uses the ways in which we think about our experiences to explain these intuitions in a physicalist framework, without any appeal to ontological dualism. In this paper, I will raise two issues related to the currently available versions of the Phenomenal Concept Strategy. First, most of the theories belonging to the Phenomenal Concept Strategy posit that (...)
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  27. Are There Really Appearances? Dennett and Husserl on Seemings and Presence.David L. Thompson - 2003 - In Richard Feist & William Sweet (eds.), Husserl and Stein. The Council for Research in Values and Philosophy.
  28. Atural Causes and Supernatural Seemings[REVIEW]Henry Maudsley - 1898 - Ancient Philosophy 8:467.
     
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  29. Natural causes and supernatural seemings.H. Maudsley - 1887 - Revue Philosophique de la France Et de l'Etranger 23:319-324.
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  30. On Experiencing High-Level Properties.Indrek Reiland - 2014 - American Philosophical Quarterly 51 (3):177-187.
    Tim Bayne and Susanna Siegel have recently offered interesting arguments in favor of the view that we can experience high-level properties like being a pine tree or being a stethoscope (Bayne 2009, Siegel 2006, 2011). We argue first that Bayne’s simpler argument fails. However, our main aim in this paper is to show that Siegel’s more sophisticated argument for her version of the high-level view can also be resisted if one adopts a view that distinguishes between perceptual experiences and (...). (shrink)
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  31. Can Experience Fulfill the Many Roles of Evidence?Logan Paul Gage - 2018 - Quaestiones Disputatae 8 (2):87-111.
    It is still a live question in epistemology and philosophy of science as to what exactly evidence is. In my view, evidence consists in experiences called “seemings.” This view is a version of the phenomenal conception of evidence, the position that evidence consists in nonfactive mental states with propositional content. This conception is opposed by sense-data theorists, disjunctivists, and those who think evidence consists in physical objects or publicly observable states of affairs—call it the courtroom conception of evidence. Thomas (...)
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  32. The Epistemic Unity of Perception.Elijah Chudnoff & David Didomenico - 2015 - Pacific Philosophical Quarterly 96 (4):535-549.
    Dogmatists and phenomenal conservatives think that if it perceptually seems to you that p, then you thereby have some prima facie justification for believing that p. Increasingly, writers about these views have argued that perceptual seemings are composed of two other states: a sensation followed by a seeming. In this article we critically examine this movement. First we argue that there are no compelling reasons to think of perceptual seemings as so composed. Second we argue that even if (...)
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  33. Consciousness and Knowledge.Berit Brogaard & Elijah Chudnoff - forthcoming - In Uriah Kriegel (ed.), Oxford Handbook of the Philosophy of Consciousness. Oxford University Press.
    This chapter focuses on the relationship between consciousness and knowledge, and in particular on the role perceptual consciousness might play in justifying beliefs about the external world. We outline a version of phenomenal dogmatism according to which perceptual experiences immediately, prima facie justify certain select parts of their content, and do so in virtue of their having a distinctive phenomenology with respect to those contents. Along the way we take up various issues in connection with this core theme, including the (...)
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  34. Phenomenal Conservatism and the Problem of Reflective Awareness.Luca Moretti - 2018 - American Philosophical Quarterly 55 (3):267-280.
    This paper criticizes phenomenal conservatism––the influential view according to which a subject S’s seeming that P provides S with defeasible justification for believing P. I argue that phenomenal conservatism, if true at all, has a significant limitation: seeming-based justification is elusive because S can easily lose it by just reflecting on her seemings and speculating about their causes––I call this the problem of reflective awareness. Because of this limitation, phenomenal conservatism doesn’t have all the epistemic merits attributed to it (...)
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  35. Phenomenal Conservatism and Bergmann’s Dilemma.Luca Moretti & Tommaso Piazza - 2015 - Erkenntnis 80 (6):1271-1290.
    In this paper we argue that Michael Huemer’s phenomenal conservatism—the internalist view according to which our beliefs are prima facie justified if based on how things seems or appears to us to be—doesn’t fall afoul of Michael Bergmann’s dilemma for epistemological internalism. We start by showing that the thought experiment that Bergmann adduces to conclude that is vulnerable to his dilemma misses its target. After that, we distinguish between two ways in which a mental state can contribute to the justification (...)
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  36.  72
    Nonconciliation in Peer Disagreement: Its Phenomenology and Its Rationality.David Henderson, Terry Horgan, Matjaz Potrc & Hannah Tierney - 2017 - Grazer Philosophische Studien 94 (1-2):194-225.
    The authors argue in favor of the “nonconciliation” (or “steadfast”) position concerning the problem of peer disagreement. Throughout the paper they place heavy emphasis on matters of phenomenology—on how things seem epistemically with respect to the net import of one’s available evidence vis-à-vis the disputed claim p, and on how such phenomenology is affected by the awareness that an interlocutor whom one initially regards as an epistemic peer disagrees with oneself about p. Central to the argument is a nested goal/sub-goal (...)
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    Reforming Reformed Epistemology: A New Take on the Sensus Divinitatis.Blake Mcallister & Trent Dougherty - 2018 - Religious Studies:1-21.
    Alvin Plantinga theorizes the existence of a sensus divinitatis – a special cognitive faulty or mechanism dedicated to the production and non-inferential justification of theistic belief. Following Chris Tucker, we offer an evidentialist-friendly model of the sensus divinitatis whereon it produces theistic seemings that non-inferentially justify theistic belief. We suggest that the sensus divinitatis produces these seemings by tacitly grasping support relations between the content of ordinary experiences (in conjunction with our background evidence) and propositions about God. Our (...)
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  38. Why Open-Minded People Should Endorse Dogmatism.Chris Tucker - 2010 - Philosophical Perspectives 24 (1):529-545.
    Open-minded people should endorse dogmatism because of its explanatory power. Dogmatism holds that, in the absence of defeaters, a seeming that P necessarily provides non-inferential justification for P. I show that dogmatism provides an intuitive explanation of four issues concerning non-inferential justification. It is particularly impressive that dogmatism can explain these issues because prominent epistemologists have argued that it can’t address at least two of them. Prominent epistemologists also object that dogmatism is absurdly permissive because it allows a seeming to (...)
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  39. Phenomenal Conservatism.Luca Moretti - 2015 - Analysis 75 (2):296-309.
    I review recent work on Phenomenal Conservatism, the position introduced by Michael Huemer according to which if it seems that P to a subject S, in the absence of defeaters S has thereby some degree of justification for believing P.
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  40. Moral Intuitionism and Disagreement.Brian Besong - 2014 - Synthese 191 (12):2767-2789.
    According to moral intuitionism, at least some moral seeming states are justification-conferring. The primary defense of this view currently comes from advocates of the standard account, who take the justification-conferring power of a moral seeming to be determined by its phenomenological credentials alone. However, the standard account is vulnerable to a problem. In brief, the standard account implies that moral knowledge is seriously undermined by those commonplace moral disagreements in which both agents have equally good phenomenological credentials supporting their disputed (...)
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  41. Knowing How Without Knowing That.Yuri Cath - 2011 - In John Bengson & Mark Moffett (eds.), Knowing How: Essays on Knowledge, Mind, and Action. Oxford University Press. pp. 113.
    In this paper I develop three different arguments against the thesis that knowledge-how is a kind of knowledge-that. Knowledge-that is widely thought to be subject to an anti-luck condition, a justified or warranted belief condition, and a belief condition, respectively. The arguments I give suggest that if either of these standard assumptions is correct then knowledge-how is not a kind of knowledge-that. In closing I identify a possible alternative to the standard Rylean and intellectualist accounts of knowledge-how. This alternative view (...)
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  42. Epistemological Asymmetries Between Belief and Experience.Michael Huemer - 2013 - Philosophical Studies 162 (3):741-748.
  43. Perceptual Reports.Berit Brogaard - 2015 - In Mohan Matthen (ed.), Oxford Handbook of the Philosophy of Perception. Oxford University Press.
    Perceptual reports are utterances of sentences that contain a perceptual verb, such as ‘look’, ‘sound’, ‘feel’, ‘see’, and ‘perceive’. It is natural to suppose that at least in many cases, these types of reports reflect aspects of the phenomenal character and representational content of a subject’s perceptual experiences. For example, an utterance of ‘my chair looks red but it’s really white’ appears to reflect phenomenal properties of the speaker’s experience of a chair. Whether perceptual reports actually reflect these things is (...)
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  44. Phenomenal Conservatism and Evidentialism in Religious Epistemology.Chris Tucker - 2011 - In Kelly James Clark & Raymond J. VanArragon (eds.), Evidence and Religious Belief. Oxford University Press. pp. 52--73.
    Phenomenal conservatism holds, roughly, that if it seems to S that P, then S has evidence for P. I argue for two main conclusions. The first is that phenomenal conservatism is better suited than is proper functionalism to explain how a particular type of religious belief formation can lead to non-inferentially justified religious beliefs. The second is that phenomenal conservatism makes evidence so easy to obtain that the truth of evidentialism would not be a significant obstacle to justified religious belief. (...)
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  45. Phenomenal Conservatism, Justification, and Self-Defeat.Moti Mizrahi - 2014 - Logos and Episteme 5 (1):103-110.
    In this paper, I argue that Phenomenal Conservatism (PC) is not superior to alternative theories of basic propositional justification insofar as those theories that reject PC are self-defeating. I show that self-defeat arguments similar to Michael Huemer’s Self-Defeat Argument for PC can be constructed for other theories of basic propositional justification as well. If this is correct, then there is nothing special about PC in that respect. In other words, if self-defeat arguments can be advanced in support of alternatives to (...)
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  46. Phenomenal Conservatism and Self-Defeat Arguments: A Reply to Huemer.Moti Mizrahi - 2014 - Logos and Episteme 5 (3):343-350.
    In this paper, I respond to Michael Huemer’s reply to my objection against Phenomenal Conservatism (PC). I have argued that Huemer’s Self-defeat Argument for PC does not favor PC over competing theories of basic propositional justification, since analogous self-defeat arguments can be constructed for competing theories. Huemer responds that such analogous self-defeat arguments are unsound. In this paper, I argue that Huemer’s reply does not save his Self-defeat Argument for PC from my original objection.
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    Against Phenomenal Conservatism.Moti Mizrahi - 2013 - The Reasoner 7 (10):117-118.
    In this paper, I outline a reductio against Phenomenal Conservatism. If sound, this reductio shows that the phenomenal conservative is committed to the claim that appealing to appearances is not a trustworthy method of fixing belief.
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  48.  60
    Phenomenal Conservatism and Religious Experience.Richard Swinburne - 2018 - In Matthew A. Benton, John Hawthorne & Dani Rabinowitz (eds.), Knowledge, Belief, and God: New Insights in Religious Epistemology. Oxford: Oxford University Press. pp. 322-338.
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    Against Phenomenal Conservatism: A Reply to Moretti.Moti Mizrahi - 2014 - The Reasoner 8 (3):26.
    In this paper, I reply to Moretti's objection to my reductio against Phenomenal Conservatism.
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    The Perspective of Faith.Blake McAllister - 2018 - American Catholic Philosophical Quarterly 92 (3):515-533.
    A number of philosophers, going back at least to Kierkegaard, argue that to have faith in something is, in part, to have a passion for that thing—to possess a lasting, formative disposition to feel certain positive patterns of emotion towards the object of faith. I propose that (at least some of) the intellectual dimensions of faith can be modeled in much the same way. Having faith in a person involves taking a certain perspective towards the object of faith—in possessing a (...)
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