En este ensayo propongo un modelo teórico para comprender el significado y alcance de los acuerdos racionales a partir de una concepción determinada de las relaciones entre justificación y verdad. Desde este modelo, al que denomino “acuerdo como signo”, se puede sostener que no todo consenso racional que surge dentro de una comunidad humana, incluidas las científicas, tiene por qué remitir única y exclusivamente a las creencias de ese grupo social y a sus modos internos de justificarlas sin que ellas (...) supongan nunca una ventana abierta al mundo, como sostiene sin asomo de dudas el etnocentrismo de Rorty. Frente al modelo propuesto y valorado desde él, el modelo que sostiene Rorty supone un caso de sinécdoque. (shrink)

In this paper I shall argue that Tim Williamson’s argument for the anti-luminosity of many mental states faces difficult logical, psychological and epistemological problems. From a logical point of view, his argument is correct. However, the contrary argument that says that the anti-luminosity thesis does not necessarily follow from it is also correct. This opens a sceptical scenario. Hence, if Williamson wants to convince us that we should rationally prefer his argument rather than the other, he needs to add considerations (...) that are not merely logical. These are psychological and epistemological in nature. However, none of these considerations is convincing. (shrink)

Vulnerability has become part of our everyday vocabulary. We are used to hearing that we ought to act so as to protect the highly vulnerable; the qualifier suggests that we are all vulnerable. In addition to being of contemporary relevance, the notion of vulnerability has also been at the heart of philosophical reflection since the birth of the discipline, playing a vital role across many different traditions. Its prevalence is unsurprising. Vulnerability, which partially defines us as human beings, has appeared (...) in many guises: mortality, finitude, sin, ignorance, etc. However, no attempt has yet been made to fully apply the notion of vulnerability to the domains of epistemology and the philosophy of science, to relate it to our general human vulnerability, and to explore the wide range of consequences that derive from it. The contributors of this book fill this gap; they present new approaches to classical problems. They highlight different aspects of our cognitive vulnerability, from issues related to the realism/antirealism debate to reflections on epistemic success and trust. (shrink)

This paper addresses four different, albeit related, issues concerning Hilary Putnam's fact/value entanglement theory. It is organized around a series of questions. First, what set of problems does the theory attempt to resolve? The revision of the empiricists and the positivist traditions will be the main concern of this first section. Secondly, how does the notion of "fact/value entanglement" solves these problems? I argue that while Putnam has persuasively defended the possibility of an entanglement between descriptive functions and evaluative functions (...) at the level of language use, he nevertheless provides us with only indirect indications about the existence and properties of the bearers of this kind of entanglement; namely the assumed existence of thick ethical concepts and their necessity for some central human practices. These indirect signs are not sufficient to buttress Putnam's entanglement thesis between facts and values. Thirdly, what are the most appropriate candidates to play the role of bearers of the description/evaluation entanglement? I challenge the claim that the ontological notion of entanglement between facts and values, itself obscure, is indispensable. Instead, I argue that we can substitute the idea of fact/value entanglement for the simpler, and less problematic, notion of human action. Finally, does Putnam commit a petitio pincipii when he attempts to lay down the criteria by which to judge if a thick ethical concept is being appropriately used in a given situation? I argue that Putnam faces what I shall call "Nietzsche's problem" - the problem of not prejudging, in giving the relevant examples for the discussion, how the situation should be morally valued. (shrink)