Experimental Philosophy: Epistemology, Misc

Why are mistaken beliefs about Covid-19 so prevalent? Political identity, education and other demographic variables explain only a part of individual differences in the susceptibility to Covid-19 misinformation. This paper focuses on another explanation: epistemic vice. Epistemic vices are character traits that interfere with acquiring, maintaining, and transmitting knowledge. If the basic assumption of vice epistemology is right, then people with epistemic vices such as indifference to the truth or rigidity in their belief structures will tend to be more susceptible (...) to believing Covid-19 misinformation. We carried out an observational study (US sample, n = 998) in which we measured the level of epistemic vice of participants using a novel Epistemic Vice Scale. We also asked participants questions eliciting the extent to which they subscribe to myths and misinformation about Covid-19. We find overwhelming evidence to the effect that epistemic vice is associated with susceptibility to Covid-19 misinformation. In fact, the association turns out to be stronger than with political identity, educational attainment, scores on the Cognitive Reflection Test, personality, dogmatism, and need for closure. We conclude that this offers evidence in favor of the empirical presuppositions of vice epistemology. (shrink)

The knowledge-centric Theory of Mind research program suggested by Phillips et al. stands to gain significant value by embracing a neurocognitive approach that takes full advantage of techniques like fMRI and EEG. This neurocognitive approach has already begun providing important insights into the mechanisms of knowledge attribution, insights which support the claim that it is more basic than belief attribution.

Gettier’s paper, “Is Justified True Belief Knowledge?,” is widely taken to be a paradigm example of the sort of philosophical methodology that has been so hotly debated in the recent literature. Reflection on it motivates the following four theses about that methodology: (A) Intuitive judgments form an epistemically distinctive kind. (B) Intuitive judgments play an epistemically privileged role in philosophical methodology. (C) If intuitive judgments play an epistemically privileged role in philosophical methodology, then their role is to be taken as (...) given inputs into generally accepted forms of reasoning. (D) Philosophical methodology is reasonable. Negative experimental philosophers have empirically challenged (D). Radical responses to their challenge include Williamson’s rejection of (A) and Cappelen and Deutsch’s rejection of (B). Here I follow traditionalists in maintaining (A), (B), and (D), but suggest questioning (C), which has largely been taken as a fixed point in the literature. (shrink)

A standard view in philosophy is that knowledge entails justification. Yet recent research suggests otherwise. We argue that this admirable and striking research suffers from an important limitation: participants were asked about knowledge but not justification. Thus it is possible that people attributed knowledge partly because they thought the belief was justified. Perhaps though, if given the opportunity, people would deny justification while still attributing knowledge. It is also possible that earlier findings were due to perspective taking. This paper reports (...) further research that directly addresses these questions. Our findings support the hypothesis that knowledge entails justification on the ordinary view. (shrink)

Formal epistemology is just what it sounds like: epistemology done with formal tools. Coinciding with the general rise in popularity of experimental philosophy, formal epistemologists have begun to apply experimental methods in their own work. In this entry, I survey some of the work at the intersection of formal and experimental epistemology. I show that experimental methods have unique roles to play when epistemology is done formally, and I highlight some ways in which results from formal epistemology have been used (...) fruitfully to advance epistemically-relevant experimental work. The upshot of this brief, incomplete survey is that formal and experimental methods often constitute mutually informative means to epistemological ends. (shrink)

In this paper, we explain and showcase the promising methodology of testimonial network analysis and visualization for experimental epistemology, arguing that it can be used to gain insights and answer philosophical questions in social epistemology. Our use case is the epistemic community that discusses vaccine safety primarily in English on Twitter. In two studies, we show, using both statistical analysis and exploratory data visualization, that there is almost no neutral or ambivalent discussion of vaccine safety on Twitter. Roughly half the (...) accounts engaging with this topic are pro-vaccine, while the other half are con-vaccine. We also show that these two camps rarely engage with one another, and that the con-vaccine camp has greater epistemic reach and receptivity than the pro-vaccine camp. In light of these findings, we question whether testimonial networks as they are currently constituted on popular fora such as Twitter are living up to their promise of delivering the wisdom of crowds. We conclude by pointing to directions for further research in digital social epistemology. (shrink)

I review recent empirical findings on knowledge attributions in lottery cases and report a new experiment that advances our understanding of the topic. The main novel finding is that people deny knowledge in lottery cases because of an underlying qualitative difference in how they process probabilistic information. “Outside” information is generic and pertains to a base rate within a population. “Inside” information is specific and pertains to a particular item’s propensity. When an agent receives information that 99% of all lottery (...) tickets lose (outside information), people judge that she does not know that her ticket will lose. By contrast, when an agent receives information that her specific ticket is 99% likely to lose (inside information), people judge that she knows that her ticket will lose. Despite this difference in knowledge judgments, people rate the likelihood of her ticket losing the exact same in both cases (i.e. 99%). The results shed light on other factors affecting knowledge judgments in lottery cases, including formulaic expression and participants’ own estimation of whether it is true that the ticket will lose. The results also undermine previous hypotheses offered for knowledge denial in lottery cases, including the hypotheses that people deny knowledge because they either deny justification or acknowledge a chance for error. (shrink)

I accomplish two things in this paper. I explain the motivation for including experimental research in philosophical projects on epistemic reasons and the basing relation. And I present the first experimental contributions to these projects. The results from two experiments advance our understanding of the ordinary concepts of reasons and basing and set the stage for further research on the topics. More specifically, the results support a causal theory of the basing relation, according to which reasons are causes, and a (...) dualist theory of epistemic reasons, according to which reasons include both psychological and non-psychological items. (shrink)

We conducted five experiments that reveal some main contours of the folk epistemology of lotteries. The folk tend to think that you don't know that your lottery ticket lost, based on the long odds ("statistical cases"); by contrast, the folk tend to think that you do know that your lottery ticket lost, based on a news report ("testimonial cases"). We evaluate three previous explanations for why people deny knowledge in statistical cases: the justification account, the chance account, and the statistical (...) account. None of them seems to work. We then propose a new explanation of our own, the formulaic account, according to which some people deny knowledge in statistical cases due to formulaic expression. (shrink)

The developing body of empirical work on the "Gettier effect" indicates that, in general, the presence of a Gettier-type structure in a case makes participants less likely to attribute knowledge in that case. But is that a sufficient reason to diverge from a JTB theory of knowledge? I argue that considerations of good model selection, and worries about noise and overfitting, should lead us to consider that a live, open question. The Gettier effect is perhaps so transient, and so sensitive (...) to other, epistemologically-inappropriate factors, that it raises the question of whether it ought to be counted as something to include in our theories -- or as a piece of noise to be excluded from them. (shrink)

We provide new findings that add to the growing body of empirical evidence that important epistemic intuitions converge across cultures. Specifically, we selected three recent studies conducted in the US that reported surprising effects of knowledge attribution among English speakers. We translated the vignettes used in those studies into Mandarin Chinese and Korean and then ran the studies with participants in Mainland China, Taiwan, and South Korea. We found that, strikingly, all three of the effects first obtained in the US (...) also emerged in the East Asian cultures we studied. Our findings not only cohere with but also provide—at least moderate—support for the existence of extensive convergences of important epistemic intuitions across cultures. (shrink)

This work investigates intuitions' nature, demonstrating how philosophers can best use them in epistemology. First, the author considers several paradigmatic thought experiments in epistemology that depict the appeal to intuition. He then argues that the nature of thought experiment-generated intuitions is not best explained by an a priori Platonism. Second, the book instead develops and argues for a thin conception of epistemic intuitions. The account maintains that intuition is neither a priori nor a posteriori but multi-dimensional. It is an intentional (...) but non-propositional mental state that is also non-conceptual and non-phenomenal in nature. Moreover, this state is individuated by its progenitor, namely, the relevant thought experiment. Third, the author provides an argument for the evidential status of intuitions based on the correct account of the nature of epistemic intuition. The suggestion is the fitting-ness approach: intuition alone has no epistemic status. Rather, intuition has evidentiary value as long as it fits well with other pieces into a whole, namely, the pertinent thought experiment. Finally, the book addresses the key challenges raised by supporters of anti-centrality, according to which philosophers do not regard intuition as central evidence in philosophy. To that end, the author responds to them, showing that they fail to affect the account of intuition developed in this book. This text appeals to students and researchers working in epistemology. (shrink)

The epistemic position of an agent often depends on their position in a larger network of other agents who provide them with information. In general, agents are better off if they have diverse and independent sources. Sullivan et al. [19] developed a method for quantitatively characterizing the epistemic position of individuals in a network that takes into account both diversity and independence; and presented a proof-of-concept, closed-source implementation on a small graph derived from Twitter data [19]. This paper reports on (...) an open-source reimplementation of their algorithm in Python, optimized to be usable on much larger networks. In addition to the algorithm and package, we also show the ability to scale up our package to large synthetic social network graph profiling, and finally demonstrate its utility in analyzing real-world empirical evidence of ‘echo chambers’ on online social media, as well as evidence of interdisciplinary diversity in an academic communications network. (shrink)

Epistemologists have long believed that epistemic luck undermines propositional knowledge. Action theorists have long believed that agentive luck undermines intentional action. But is there a relationship between agentive luck and epistemic luck? While agentive luck and epistemic luck have been widely thought to be independent phenomena, we argue that agentive luck has an epistemic dimension. We present several thought experiments where epistemic luck seems to undermine both knowledge-how and intentional action and we report experimental results that corroborate these judgments. These (...) findings have implications for the role of knowledge in a theory of intentional action and for debates about the nature of knowledge-how and the significance of knowledge representation in folk psychology. (shrink)

When experimental participants are given the chance to reflect and revise their initial judgments in a dynamic conversational context, do their responses to philosophical scenarios differ from responses to those same scenarios presented in a traditional static survey? In three experiments comparing responses given in conversational contexts with responses to traditional static surveys, we find no consistent evidence that responses differ in these different formats. This aligns with recent findings that various manipulations of reflectiveness have no effect on participants’ judgments (...) about philosophical scenarios. Although we did not find a consistent quantitative effect of format (conversation vs. static survey), conversational experiments still provide qualitative insights into debates about how participants are understanding (or misunderstanding) the scenarios they read in experimental studies, whether they are replacing difficult questions with questions that are more easily answered, and how participants are imagining the scenarios they read in ways that differ from what is explicitly stated by experimenters. We argue that conversational experiments—"Socratic questionnaires"—help show what is going on “under the hood” of traditional survey designs in the experimental investigation of philosophical questions. (shrink)

Metacognitive mental states are mental states about mental states. For example, I may be uncertain whether my belief is correct. In social discourse, an interlocutor’s metacognitive certainty may constitute evidence about the reliability of their testimony. For example, if a speaker is certain that their belief is correct, then we may take this as evidence in favour of their belief, or its content. This paper argues that, if metacognitive certainty is genuine evidence, then it is disproportionate evidence for extreme beliefs. (...) In support of the argument, we report findings from five studies with different participant samples, designs, and measures. These studies show that, the more extreme an agent’s belief (positive or negative), the more certain they are about it, and vice versa. This relationship might contribute to moralism, virtue signalling, and polarisation, which in turn may be epistemically and morally problematic. Therefore, we caution against taking metacognitive certainty as genuine evidence. (shrink)

The social media platform Twitter platform has played a crucial role in the Black Lives Matter (BLM) movement. The immediate, flexible nature of tweets plays a crucial role both in spreading information about the movement’s aims and in organizing individual protests. Twitter has also played an important role in the right-wing reaction to BLM, providing a means to reframe and recontextualize activists’ claims in a more sinister light. The ability to bring about social change depends on the balance of these (...) two forces, and in particular which side can capture and maintain sustained attention. The present study examines 2 years worth of tweets about BLM (about 118 million in total). Timeseries analysis reveals that activists are better at mobilizing rapid attention, whereas right-wing accounts show a pattern of moderate but more sustained activity driven by reaction to political opponents. Topic modeling reveals differences in how different political groups talk about BLM. Most notably, the murder of George Floyd appears to have solidified a right-wing counter-framing of protests as arising from dangerous “terrorist” actors. The study thus sheds light on the complex network and rhetorical effects that drive the struggle for online attention to the BLM movement. (shrink)

In a recent article, Mario Attie-Picker maintains that a number of experimental studies provide evidence against Sextus Empiricus’s empirical claims about both the connection between belief and anxiety and the connection between suspension of judgement and undisturbedness. In this article, I argue that Sextus escapes unharmed from the challenge raised by the studies in question for the simple reason that he does not make the claims ascribed to him. In other words, I argue that Attie-Picker is attacking a straw man.

Across two studies, one of which was pre-registered, we find that a simple questionnaire that measures intellectual virtue and vice predicts how many fake news articles and conspiracy theories participants accept. This effect holds even when controlling for multiple demographic predictors, including age, household income, sex, education, ethnicity, political affiliation, religion, and news consumption. These results indicate that self-report is an adequate way to measure intellectual virtue and vice, which suggests that they are not fully immune to introspective awareness or (...) “stealthy” in the sense that Cassam (2015) argues. This is an important methodological result and may pave the way for future research on intellectual virtue and vice. (shrink)

It is a common view among philosophers of science that theoretical virtues (also known as epistemic or cognitive values), such as simplicity and consistency, play an important role in scientific practice. In this article, I set out to study the role that theoretical virtues play in scientific practice empirically. I apply the methods of data science, such as text mining and corpus analysis, to study large corpora of scientific texts in order to uncover patterns of usage. These patterns of usage, (...) in turn, might shed some light on the role that theoretical virtues play in scientific practice. Overall, the results of this empirical study suggest that scientists invoke theoretical virtues explicitly, albeit rather infrequently, when they talk about models (less than 30%), theories (less than 20%), and hypotheses (less than 15%) in their published works. To the extent that they are mentioned in scientific publications, the results of this study suggest that accuracy, consistency, and simplicity are the theoretical virtues that scientists invoke more frequently than the other theoretical virtues tested in this study. Interestingly, however, depending on whether they talk about hypotheses, theories, or models, scientists may invoke one of those theoretical virtues more than the others. (shrink)

From antiquity through the twentieth century, philosophers have hypothesized that, intuitively, it is harder to know negations than to know affirmations. This paper provides direct evidence for that hypothesis. In a series of studies, I found that people naturally view negations as harder to know than affirmations. Participants read simple scenarios and made judgments about truth, probability, belief, and knowledge. Participants were more likely to attribute knowledge of an outcome when framed affirmatively than when framed negatively. Participants did this even (...) though the affirmative and negative framings were logically equivalent. The asymmetry was unique to knowledge attributions: it did not occur when participants rated truth, probability, or belief. These findings show new consequences of negation on people’s judgments and reasoning and can inform philosophical theorizing about the ordinary concept of knowledge. (shrink)

It is widely held in philosophy that knowing is not a state of mind. On this view, rather than knowledge itself constituting a mental state, when we know, we occupy a belief state that exhibits some additional non-mental characteristics. Fascinatingly, however, new empirical findings from cognitive neuroscience and experimental philosophy now offer direct, converging evidence that the brain can—and often does—treat knowledge as if it is a mental state in its own right. While some might be tempted to keep the (...) metaphysics of epistemic states separate from the neurocognitive mechanics of our judgements about them, here I will argue that these empirical findings give us sufficient reason to conclude that knowledge is at least sometimes a mental state. The basis of this argument is the epistemological principle of neurocognitive parity—roughly, if the contents of a given judgement reflect the structure of knowledge, so do the neurocognitive mechanics that produced them. This principle, which I defend here, straightforwardly supports the inference from the empirical observation that the brain sometimes treats knowledge like a mental state to the epistemological conclusion that knowledge is at least sometimes a mental state. All told, the composite, belief-centric metaphysics of knowledge widely assumed in epistemology is almost certainly mistaken. (shrink)

Philosophers are divided on whether it is possible to intend believed-impossible outcomes. Several thought experiments in the action theory literature suggest that this is conceptually possible, though they have not been tested in ordinary social cognition. We conducted three experiments to determine whether, on the ordinary view, it is conceptually possible to intend believed-impossible outcomes. Our findings indicate that participants firmly countenance the possibility of intending believed-impossible outcomes, suggesting that it is conceptually possible to intend to do something that one (...) believes is impossible. (shrink)

We investigate claims about the frequency of "know" made by philosophers. Our investigation has several overlapping aims. First, we aim to show what is required to confirm or disconfirm philosophers’ claims about the comparative frequency of different uses of philosophically interesting expressions. Second, we aim to show how using linguistic corpora as tools for investigating meaning is a productive methodology, in the sense that it yields discoveries about the use of language that philosophers would have overlooked if they remained in (...) their "armchairs of an afternoon", to use J.L. Austin’s phrase. Third, we discuss facts about the meaning of "know" that so far have been ignored in philosophy, with the aim of reorienting discussions of the relevance of ordinary language for philosophical theorizing. (shrink)

In a recent paper published in this journal, Hughes (2019) has argued that Machery’s (2017) Dogmatism Argument is self-defeating. Machery’s (2019) reply involves giving the Dogmatism Argument an inductive basis, rather than a philosophical basis. That is, he argues that the most plausible contenders in the epistemology of disagreement all support the Dogmatism Argument; and thus, it is likely that the Dogmatism Argument is true, which gives us reason to accept it. However, Machery’s inductive argument defines the leading views in (...) terms of their citation counts. But there is no necessary connection between citation counts and truth; it is a truism that many highly cited papers over the past century have turned out to contain false arguments. This inductive information should lead Machery to revise his argument; what Machery (2019) owes—but has failed to provide—is a positive argument for ruling out another plausible contender that Hughes (2019) raises. Without such an account, Machery’s inductive case for the Dogmatism Argument fails. (shrink)

A growing body of empirical evidence suggests that folk knowledge attribution practices regarding some epistemological thought experiments differ significantly from the consensus found in the philosophical literature. More specifically, laypersons are likely to ascribe knowledge in the so-called Authentic Evidence Gettier-style cases, while most philosophers deny knowledge in these cases. The intuitions shared by philosophers are often used as evidence in favor (or against) certain philosophical analyses of the notion of knowledge. However, the fact that these intuitions are not universal, (...) as non-philosophers do not sympathize with verdicts made by philosophers, is problematic and requires some explanation. Recently, a promising theoretical approach emerged that could be used to explain away unexpected folk knowledge attributions. According to the protagonist projection hypothesis, when subjects answer questions about some hypothetical scenario, their judgments might result from adopting the cognitive perspective of the protagonist in the given scenario. Previous experimental findings suggest protagonist projection might be responsible for problematic knowledge attributions in Gettier-style cases. This paper reports data collected in an experiment which focused on five different Authentic Evidence Gettier-style scenarios and investigated the impact of protagonist projection on folk knowledge ascriptions in such cases. The results bring some support to the protagonist projection hypothesis, but do not allow to explain away a substantial number of problematic folk knowledge attributions. (shrink)

Despite the ubiquity of knowledge attribution in human social cognition, its associated neural and cognitive mechanisms are poorly documented. A wealth of converging evidence in cognitive neuroscience has identified independent perspective-taking and inhibitory processes for belief attribution, but the extent to which these processes are shared by knowledge attribution isn't presently understood. Here, we present the findings of an EEG study designed to directly address this shortcoming. These findings suggest that belief attribution is not a component process in knowledge attribution, (...) contra a standard attitude taken by philosophers. Instead, observed differences in P3b amplitude indicate that knowledge attribution doesn't recruit the strong self-perspective inhibition characteristic of belief attribution. However, both belief and knowledge attribution were observed to display a late slow wave widely associated with mental state attribution, indicating that knowledge attribution also shares in more general processing of others' mental states. These results provide a new perspective both on how we think about knowledge attribution, as well as Theory of Mind processes generally. (shrink)

Se a pregação de Jesus consiste no pressuposto da teologia neotestamentária, segundo o pensamento de Bultmann, a análise do seu conteúdo emerge como fundamental para a compreensão do querigma cristão e da construção literário-teológica da comunidade primitiva. Dessa forma, o artigo se detém na pregação ético-escatológica de Jesus, que anuncia o reino de Deus e o tempo da decisão e o chamado à decisão, que converge para a radicalidade e exige a obediência escatológica enquanto realização da vontade de Deus. Assim, (...) escapando à condição de um dever que converge para a formação do caráter e ao princípio de determinação da comunhão humana, o artigo assinala que é a exigência do amor que se impõe à pregação escatológica de Jesus e a sua pregação ética e ao conhecimento da vontade de Deus, que implica o dever-ser e o poder-fazer envolvendo o bem incondicional em uma construção teórico-conceitual e subjetivo-existencial que envolve a consciência da situação-limite da existência e a necessidade de uma decisão existencial. (shrink)

Sackris and Beebe (2014) report the results of a series of studies that seem to show that there are cases in which many people are willing to attribute knowledge to a protagonist even when her belief is unjustified. These results provide some reason to conclude that the folk concept of knowledge does not treat justification as necessary for its deployment. In this paper, we report a series of results that can be seen as supporting this conclusion by going some way (...) towards ruling out an alternative account of Sackris and Beebe’s results—the possibility that the knowledge attributions that they witnessed largely stem from protagonist projection, a phenomenon in language use and interpretation in which the speaker uses words that the relevant protagonist might use to describe her own situation and the listener interprets the speaker accordingly. With that said, we do caution the reader against drawing the conclusion too strongly, on the basis of results like those reported here and by Sackris and Beebe. There are alternative possibilities regarding what drives the observed knowledge attributions in cases of unjustified true belief that must be ruled out before, on the basis of such results, we can conclude with much confidence that the folk concept of knowledge does not treat justification as necessary for its deployment. (shrink)

We examine a prominent naturalistic line on the method of cases, exemplified by Timothy Williamson and Edouard Machery: MoC is given a fallibilist and non-exceptionalist treatment, accommodating moderate modal skepticism. But Gettier cases are in dispute: Williamson takes them to induce substantive philosophical knowledge; Machery claims that the ambitious use of MoC should be abandoned entirely. We defend an intermediate position. We offer an internal critique of Macherian pessimism about Gettier cases. Most crucially, we argue that Gettier cases needn’t exhibit (...) ‘disturbing characteristics’ that Machery posits to explain why philosophical cases induce dubious judgments. It follows, we show, that Machery’s central argument for the effective abandonment of MoC is undermined. Nevertheless, we engineer a restricted variant of the argument—in harmony with Williamsonian ideology–that survives our critique, potentially limiting philosophy’s scope for establishing especially ambitious modal theses, despite traditional MoC’s utility being partially preserved. (shrink)

Gettier cases are scenarios conceived by philosophers to demonstrate that justified true beliefs may not be knowledge. Starmans and Friedman (2020) find that philosophers attribute knowledge in Gettier cases differently from laypeople and non‐philosophy academics, which seems to suggest that philosophers may be indoctrinated to adopt an esoteric concept of knowledge. I argue to the contrary: Their finding at most shows that philosophical reflection is fallible, but nevertheless able to clarify the concept of knowledge. I also suggest that their experiments (...) could be modified to help determine when philosophical reflection might yield plausible results. (shrink)

The scientific community, we hold, often provides society with knowledge—that the HIV virus causes AIDS, that anthropogenic climate change is underway, that the MMR vaccine is safe. Some deny that we have this knowledge, however, and work to undermine it in others. It has been common to refer to such agents as “denialists”. At first glance, then, denialism appears to be a form of skepticism. But while we know that various denialist strategies for suppressing belief are generally effective, little is (...) known about which strategies are most effective. We see this as an important first step toward their remediation. This paper leverages the approximate comparison to various forms of philosophical skepticism to design an experimental test of the efficacy of four broad strategies of denial at suppressing belief in specific scientific claims. Our results suggest that assertive strategies are more effective at suppressing belief than questioning strategies. (shrink)

Social epistemologists should be well-equipped to explain and evaluate the growing vulnerabilities associated with filter bubbles, echo chambers, and group polarization in social media. However, almost all social epistemology has been built for social contexts that involve merely a speaker-hearer dyad. Filter bubbles, echo chambers, and group polarization all presuppose much larger and more complex network structures. In this paper, we lay the groundwork for a properly social epistemology that gives the role and structure of networks their due. In particular, (...) we formally define epistemic constructs that quantify the structural epistemic position of each node within an interconnected network. We argue for the epistemic value of a structure that we call the (m,k)-observer. We then present empirical evidence that (m,k)-observers are rare in social media discussions of controversial topics, which suggests that people suffer from serious problems of epistemic vulnerability. We conclude by arguing that social epistemologists and computer scientists should work together to develop minimal interventions that improve the structure of epistemic networks. (shrink)

This paper advances our understanding of the norms of assertion in two ways. First, I evaluate recent studies claiming to discredit an important earlier finding which supports the hypothesis that assertion has a factive norm. In particular, I evaluate whether it was due to stimuli mentioning that a speaker’s evidence was fallible. Second, I evaluate the hypothesis that assertion has a truth-insensitive standard of justification. In particular, I evaluate the claim that switching an assertion from true to false, while holding (...) all else objectively constant, is irrelevant to attributions of justification. Two pre-registered experiments provide decisive evidence against each claim. In the first experiment, switching from mentioning to not mentioning fallibility made no difference to assertability attributions, thereby disproving the criticism concerning fallibility. By contrast, switching an assertion from true to false decreased the rate of assertability attribution from over 90% to less than 20%, thereby replicating and vindicating the original finding supporting a factive norm. In the second experiment, switching an assertion from true to false decreased the rate of justification attribution from over 80 to 10%, thereby undermining the hypothesis that assertion’s standard of justification is truth-insensitive. The second experiment also demonstrates that perspective-taking influences attributions of justification, and it provides initial evidence that the standard of justification for assertion is stricter than the standard for belief. (shrink)

In order to be doing something intentionally, must one know that one is doing it? Some philosophers have answered yes. Our aim is to test a version of this knowledge thesis, what we call the Knowledge/Awareness Thesis, or KAT. KAT states that an agent is doing something intentionally only if he knows that he is doing it or is aware that he is doing it. Here, using vignettes featuring skilled action and vignettes featuring habitual action, we provide evidence that, in (...) various scenarios, a majority of non-specialists regard agents as intentionally doing things that the agents do not know they are doing and are not aware of doing. This puts pressure on proponents of KAT and leaves it to them to find a way these results can coexist with KAT. (shrink)

We report the results of an exploratory study that examines the judgments of climate scientists, climate policy experts, astrophysicists, and non-experts (N = 3367) about the factors that contribute to the creation and persistence of disagreement within climate science and astrophysics and about how one should respond to expert disagreement. We found that, as compared to non-experts, climate experts believe that within climate science (i) there is less disagreement about climate change, (ii) methodological factors play less of a role in (...) generating disagreements, (iii) fewer personal or institutional biases influence climate research, and (iv) there is more agreement about which methods should be used to examine relevant phenomena we also observed that the uniquely American political context predicted experts’ judgments about some of these factors. We also found that, in regard to disagreements concerning cosmic ray physics, and commensurate with the greater inherent uncertainty and data lacunae in their field, astrophysicists working on cosmic rays were generally more willing to acknowledge expert disagreement, more open to the idea that a set of data can have multiple valid interpretations, and generally less quick to dismiss someone articulating a non-standard view as non-expert, than climate scientists were in regard to climate science. (shrink)

Sublinhando que a evocação dos acontecimentos que tiveram lugar ab origine convergir, segundo a perspectiva mítico-religiosa, para a manifestação das sagradas, de acordo com o referencial teórico-conceitual de Eliade, o artigo assinala que tal invocação implica uma correlação de narrativas míticas e gestos e ações paradigmáticas que se destinam a suscitar o poder sagrado e a produção de seus efeitos, ressaltando a prece como poder mágico de exercer influência sobrenatural, como afirma Mauss. Dessa forma, analisando a oração que ressalta o (...) monoteísmo judaico-cristão, o artigo assinala o relacionamento pactual que encerra Javé e Israel como um processo que implica a Sua invocação como Deus, que converge para manifestações e operações na vida do povo em sua realidade concreta , perfazendo, segundo a perspectiva bíblico-teológica neotestamentária, uma construção que encerra a expressão da existência escatológica e realização de si em Bultmann. Finalizando, baseado na perspectiva teológico-filosófica de Tillich, o texto rápido o poder que implica a oração em um processo que se sobrepõe às estruturas supraindividuais de destruição através do novo ser que Deus-Homem Jesus Cristo manifesta e que envolve uma capacidade de superar as estruturas escravizadoras do mal e as consequências autodestruidoras do estado de alienação existencial. (shrink)

Testimonial injustices occur when individuals from particular social groups are systematically and persistently given less credibility in their claims merely because of their group identity. Recent “pluralistic” approaches to folk psychology, by taking into account the role of stereotypes in how we understand others, have the power to explain how and why cases of testimonial injustice occur. If how we make sense of others’ behavior depends on assumptions about how individuals from certain groups think and act, this can explain why (...) speakers are given different degrees of credibility depending on their group identity. For example, if people assume that women are more emotional than men, they will systematically give less credibility to women’s claims. This explanation involves three empirical claims: people assume that women are more emotional than men, people assume that emotionality hinders credibility, and people give less credibility to women’s claims. While extant studies provide some support for and, no study to date has directly tested. In two different studies, we tested all these three claims. The results from both studies provide support for, as we found significant negative correlations between emotionality and credibility attributions. However, in contrast to what some accounts of folk psychology posit, we did not find any significant difference in people’s attributions of emotionality and credibility towards women versus men speakers. We hope that our studies here pave the way for further empirical studies testing the phenomenon of testimonial injustice in a context-sensitive way, in order to have a better understanding of the conditions in which testimonial injustices are likely to happen. (shrink)

This paper provides new tools for philosophical argument analysis and fresh empirical foundations for ‘critical’ ordinary language philosophy. Language comprehension routinely involves stereotypical inferences with contextual defeaters. J.L. Austin’s Sense and Sensibilia first mooted the idea that contextually inappropriate stereotypical inferences from verbal case-descriptions drive some philosophical paradoxes; these engender philosophical problems that can be resolved by exposing the underlying fallacies. We build on psycholinguistic research on salience effects to explain when and why even perfectly competent speakers cannot help making (...) stereotypical inferences which are contextually inappropriate. We analyse a classical paradox about perception, suggest it relies on contextually inappropriate stereotypical inferences from appearance-verbs, and show that the conditions we identified as leading to contextually inappropriate stereotypical inferences are met in formulations of the paradox. Three experiments use a forced-choice plausibility-ranking task to document the predicted inappropriate inferences, in English, German, and Japanese. The cross-linguistic study allows us to assess the wider relevance of the proposed analysis. Our findings open up new perspectives for ‘evidential’ experimental philosophy. (shrink)

In this paper, I show that Turri’s (2015a) experimental study concerning selfless assertions is defective and should therefore be rejected. One performs a selfless assertion when one states something that one does not believe, and hence does not know, despite possessing well supported evidence to the contrary. Following his experimental study, Turri argues that agents in fact both believe and know the content of their selfless assertions. In response to this claim, I demonstrate that the conclusions he draws are premature (...) in this regard. More specifically, I criticize his methodology, showing that his study is not only incomplete but also yields contradictory results. In closing, I propose how such a study should be conducted in order to receive comprehensive results. (shrink)

This chapter reviews some faults of the theoretical literature and findings from the experimental literature on “Gettier” cases. Some “Gettier” cases are so poorly constructed that they are unsuitable for serious study. Some longstanding assumptions about how people tend to judge “Gettier” cases are false. Some “Gettier” cases are judged similarly to paradigmatic ignorance, whereas others are judged similarly to paradigmatic knowledge, rendering it a theoretically useless category. Experimental procedures can affect how people judge “Gettier” cases. Some important central tendencies (...) in judging “Gettier” cases appear to be robust against demographic variation in biological sex, age, language, and culture, although there could be some interesting differences related to culture and personality traits. Some remaining questions regarding Gettier’s cases, “Gettier” cases, and “the Gettier problem” concern the psychology and sociology of contemporary anglophone theoretical epistemology. Some remaining questions regarding the empirical study of knowledge judgments concern mechanisms underlying observed behavioral patterns. (shrink)

Philosophers have debated whether it is possible to knowledgeably infer a conclusion from a false premise. For example, if a fan believes that the actress’s dress is blue, but the dress is actually green, can the fan knowledgeably infer “the dress is not red” from “the dress is blue”? One aspect of this debate concerns what the intuitively correct verdict is about specific cases such as this. Here I report a simple behavioral experiment that helps answer this question. The main (...) finding is that people attribute knowledge in cases where a true conclusion is inferred from a false premise. People did this despite judging that the premise was false and unknown. People also viewed the agent as inferring the conclusion from the premise. In closely matched conditions where the conclusion was false, people did not attribute knowledge of the conclusion. These results support the view that the ordinary knowledge concept includes in its extension cases of knowledge inferred from false premises. (shrink)

We report the results of four empirical studies designed to investigate the extent to which an epistemic closure principle for knowledge is reflected in folk epistemology. Previous work by Turri (2015a) suggested that our shared epistemic practices may only include a source-relative closure principle—one that applies to perceptual beliefs but not to inferential beliefs. We argue that the results of our studies provide reason for thinking that individuals are making a performance error when their knowledge attributions and denials conflict with (...) the closure principle. When we used research materials that overcome what we think are difficulties with Turri’s original materials, we found that participants did not reject closure. Furthermore, when we presented Turri’s original materials to non-philosophers with expertise in deductive reasoning (viz., professional mathematicians), they endorsed closure for both perceptual and inferential beliefs. Our results suggest that an unrestricted closure principle—one that applies to all beliefs, regardless of their source—provides a better model of folk patterns of knowledge attribution than a source-relative closure principle. (shrink)

Metaepistemology may be partly characterized as the study of the nature, aims, methods and legitimacy of epistemology. Given such a characterization, most epistemological views and theories have an important metaepistemological aspect or, at least, a number of more or less explicit metaepistemological commitments. Metaepistemology is an important area of philosophy because it exemplifies that philosophy must serve as its own meta-discipline by continuously reflecting critically on its own methods and aims. Even though philosophical methodology may be regarded as a branch (...) of epistemology, epistemology itself is as much in need of metaphilosophical examination as other core disciplines of philosophy. Moreover, metaepistemology is important because it bears significantly on first-order epistemological questions. Indeed, many of the most prominent contemporary debates in philosophy have a distinctly metaepistemological aspect. For example, the debates between rationalists and empiricists do not only concern the nature of cognition of specific areas – perception, arithmetic, logic and so forth – but also general metaepistemological questions about whether it is realistic and desirable that epistemology be naturalized. Likewise, the debates between epistemic internalists and externalists include metaepistemological debates about whether the proper focus for epistemology should be the cognizer’s rational perspective or some more objective property of the cognizer’s epistemic position. Similarly, the debates concerning the relationship between folk epistemology and epistemological theorizing include metaepistemological debates about how empirical data concerning folk epistemology should impact epistemology itself. Each of these debates provides an example of how first-order epistemological issues are deeply connected, and sometimes inseparable from, metaepistemological considerations. (shrink)

This paper is a defense of the evidentiality of epistemic intuitions. To that end, I will first briefly discuss both experimentalists’ and some salient forms of reliabilists’ accounts of intuition, showing that they bring us up to a stalemate. To find a way out of this standoff, I will argue that reliabilists’ accounts pave the way for experimentalists’ challenge to the epistemic value of intuitions in two ways. First, each of reliabilists’ accounts leaves enough space to be occupied by normativity. (...) Second, their foundationalism being established on an intuition-perception analogy also does so. Subsequently, I will argue that reliabilists’ line of argument overlooked what I call as the metaphysical necessity of epistemic intuitions. Keeping in mind this necessity, I say, allows us to eliminate the standoff and to draw the boundaries between two distinct kinds of intuition which, I will conclude, should be isolated but also fit together in a unified and inclusive model. -/- . (shrink)

This article explores whether perspective taking has an impact on the ascription of epistemic states. To do so, a new method is introduced which incites participants to imagine themselves in the position of the protagonist of a short vignette and to judge from her perspective. In a series of experiments, perspective proves to have a significant impact on belief ascriptions, but not on knowledge ascriptions. For belief, perspective is further found to moderate the epistemic side-effect effect significantly. It is hypothesized (...) that the surprising findings are driven by the special epistemic authority we enjoy in assessing our own belief states, which does not extend to the assessment of our own knowledge states. (shrink)

Assertions are the centre of gravity in social epistemology. They are the vehicles we use to exchange information within scientific groups and society as a whole. It is therefore essential to determine under which conditions we are permitted to make an assertion. In this paper we argue and provide empirical evidence for the view that the norm of assertion is justified belief: truth or even knowledge are not required. Our results challenge the knowledge account advocated by, e.g. Williamson (1996), in (...) general, and more specifically, put into question several studies conducted by Turri (2013, 2016) that support a knowledge norm of assertion. Instead, the justified belief account championed by, e.g. Douven (2006), seems to prevail. (shrink)

Recent empirical work on non-philosophers’ intuitions about epistemic normativity reveals patterns that cannot be fully accounted for by direct epistemic consequentialism. On the basis of these results, one might picture participants as “epistemic deontologists.” We present the results of two new experiments that support a more nuanced picture. We examine intuitions about guesses and hypotheses, and about beliefs. Our results suggest a two-factor model of intuitions, wherein both consequentialist and non-consequentialist considerations affect participants’ judgments about epistemic permissibility.

The aim of this paper is to analyze methodological problems of cross-cultural research in experimental philosophy. By studying five research projects, representing two distinct approaches to the examination of cross-cultural differences in philosophical intuitions, I point out the difficulties related to the content validity that appear in the choice of some cultural affiliation indicators. I criticize various indicators of cultural affiliation that are used in experimental philosophy (selfidentification, language) and suggest which indicators, and how, should be chosen in that kind (...) of research. I also argue that some problems related to bilingualism, translation, and the possible influence of language on the owned or reported philosophical intuitions may be impossible to transcend in cross-cultural research in experimental philosophy. It may be impossible to assess the differences between cultural philosophical intuitions. (shrink)