A familiar puzzle about self-deception concerns how self-deception is possible in light of the paradoxes generated by a plausible way of defining it. A less familiar puzzle concerns how a certain type of self-deception—being self-deceived about one's own intentional mental state—is possible in light of a plausible way of understanding the nature of self-knowledge. According to this understanding, we ordinarily do not infer our mental states from evidence, but then it's puzzling how this sort of self-deception could occur given that (...) self-deception arises from the mistreatment of evidence. This article argues that to accommodate this kind of self-deception we should accept that sometimes ordinary self-knowledge is inferential, but that this idea needn’t be so unappealing. In particular, by showing that such inferential self-knowledge can be both ‘transparent’ and ‘direct’, the article argues that it need not imply having an abnormal, ‘alienated’ relation to the mental state. (shrink)

The Cartesian thesis that some justifications are infallible faces a gradation puzzle. On the one hand, infallible justification tolerates absolutely no possibility for error. On the other hand, infallible justifications can vary in evidential force: e.g. two persons can both be infallible regarding their pains while the one with stronger pain is nevertheless more justified. However, if a type of justification is gradable in strength, why can it always be absolute? This paper explores the potential of this gradation challenge by (...) rejecting Fumerton's recent ‘semantic decision' solution. On Fumerton's suggestion, the putative gradation of infallible justifications is essentially semantic. It concerns only how we use the relevant term but not how well we perceive the truth. Regardless of its intuitive appeal, Fumerton's solution does not cover all the related situations. There is an irreducibly epistemic sense in which infallible justifications vary in degrees. (shrink)

This paper investigates ‘authoritative knowledge’, a neglected species of practical knowledge gained on the basis of exercising practical authority. I argue that, like perceptual knowledge, authoritative knowledge is non-inferential. I then present a broadly reliabilist account of the process by which authority yields knowledge, and use this account to address certain objections.

Some epistemologists and philosophers of mind hold that the non-epistemic perceptual relation of which feature-seeing and object-seeing are special cases is the foundation of perceptual knowledge. This paper argues that such relations are best understood as having only a technological role in explaining perceptual knowledge. After introducing the opposing view in §1, §2 considers why its defenders deny that some cases in which one has perceptual knowledge without the relevant acquaintance relations are counterexamples, detailing their case for lurking inferential epistemology. (...) §§3-4 suggest that this strategy fails in many other cases. While there is a computational tale that might be deemed ‘inferential’ in these cases, there is no corresponding tale in epistemic structure, not even if one rejects what Siegel (2017) calls the ‘Reckoning Model’ of inference. §5 offers a more fundamental dilemma. §6 concludes that there is only a technological role for non-epistemic perception in grounding perceptual knowledge, but allows that it might play a more-than-technological role elsewhere. (shrink)

Does the scope of beliefs that people can form on the basis of perception remain fixed, or can it be amplified with learning? The answer to this question is important for our understanding of why and when we ought to trust experts, and also for assessing the plausibility of epistemic foundationalism. The empirical study of perceptual expertise suggests that experts can indeed enrich their perceptual experiences through learning. Yet this does not settle the epistemic status of their beliefs. One might (...) hold that the background knowledge of experts is the cause of their enriched perceptual experience – what is known as cognitive permeation – and so their subsequent beliefs are only mediately justified because they are epistemically dependent on this background knowledge. I argue against this view. Perceptual expertise is not the result of cognitive permeation but is rather the result of perceptual learning, and perceptual learning does not involve cognition in a way that entails cognitive permeation. Perceptual expertise thus provides a means of widening the scope of the immediately justified beliefs that experts can form. (shrink)

The aim of this paper is to show that introspective beliefs about one’s own current visual experiences are not immediate in the sense that what justifies them does not include other beliefs that the subject in question might possess. The argument will take the following course. First, the author explains the notions of immediacy and truth-sufficiency as they are used here. Second, the author suggests a test to determine whether a given belief lacks immediacy. Third, the author applies this test (...) to a standard case of formation of an introspective belief about one’s own current visual experiences and concludes that the belief in question is neither immediate nor truth-sufficient. Fourth, the author rebuts several objections that might be raised against the argument. (shrink)

Traditional epistemological interpretations have portrayed Hegel as offering a coherentist solution to the problem of the criterion in the introduction to The Phenomenology of Spirit. In this paper, I criticize the coherentist interpretation and present an alternative reading that emphasizes the central role of conscious experience in Hegel's argument. In the first part of the paper, I show how the passages commonly used to support the coherentist interpretation ultimately fail to do so and argue that coherence by itself cannot be (...) the lynchpin for an adequate solution to the problem of the criterion. In the second part, I then develop a novel interpretation of Hegel's argument by drawing attention to the fact that Hegel formulates both the problem of the criterion and his solution to it in terms of consciousness. (shrink)

This paper proposes a view on epistemic relativism that arises from the problem of the criterion, keeping in consideration that the assessment of criterion standards always occurs in a certain context. The main idea is that the epistemic value of the assertion “S knows that p” depends not only on the criterion adopted within an epistemic framework and the relationship between said criterion and a meta-criterion, but also from the collaboration with other subjects who share the same standards. Thus, one (...) can choose between particularist and methodist criteria according to the context of assessment. This position has the advantage of presenting a new perspective concerning both the criterion problem and the problem of inter-contextuality in the evaluation of different epistemic frameworks. (shrink)

One important strand of Sellars’s attack on classical foundationalism from Empiricism and the Philosophy of Mind is his thesis about the priority of is-talk over looks-talk. This thesis has been criticized extensively in recent years, and classical foundationalism has found several contemporary defenders. I revisit Sellars’s thesis and argue that is-talk is epistemically prior to looks-talk in a way that undermines classical foundationalism. The classical foundationalist claims that epistemic foundations are constituted by the agent’s set of looks-judgments. However, I argue (...) that only a subset of these looks-judgments are even candidates to serve as foundations for the agent’s empirical knowledge, and membership in this subset is determined by the agent’s theory of how the world is. Thus, the epistemic force of the looks-judgments in this subset is dependent on the agent’s theory of how the world is. This means that these looks-judgments aren’t foundational at all, as the agent’s theory of how the world is is epistemically is prior to the epistemic status of these looks-judgments. This is the sense in which judgments about how the world is are epistemically prior to judgments about how things look. This conclusion allows concrete elaboration of another of Sellars’s well-know claims: “I do wish to insist that the metaphor of ‘foundation’ is misleading in that it keeps us from seeing that if there is a logical dimension in which other empirical propositions rest on observation reports, there is another logical dimension in which the latter rest on the former”. (shrink)

Walking through the supermarket, I see the avocados. I know they are avocados. Similarly, if you see a pumpkin on my office desk, you can know it’s a pumpkin from its looks. The phenomenology in such cases is that of “just seeing” that such and such. This phenomenology might suggest that the knowledge gained is immediate. This paper argues, to the contrary, that in these target cases, the knowledge is mediate, depending as it does on one’s knowledge of what the (...) relevant kind of thing looks like. To make the case requires examining the nature of knowing what Fs look like. Is such knowledge to be understood as knowledge of a fact, or rather as a kind of ability? From the conclusion that the knowledge in the target cases is not immediate, the paper concludes that perception does not afford us immediate knowledge concerning objects’ kinds. (shrink)

In this paper I assess the two central ingredients of Laurence BonJour’s position on empirical knowledge that have survived the transition from his earlier coherentist views to his current endorsement of the doctrine of the given: his construal of the problem of the epistemic regress and his rejection of an internalist solution to the problem. The bulk of the paper is devoted to a critical assessment of BonJour’s arguments against externalism. I argue that they fail to put real pressure on (...) externalism, as they rely on a highly questionable conception of epistemic rationality and responsibility. Then, more briefly, I take issue with BonJour’s endorsement of the irrelevance thesis—the claim that even if externalism were true it would not offer a satisfactory solution to the epistemic regress problem. I contend that he is not entitled to subscribe this thesis unless he is prepared to abandon his construal of the problem. (shrink)

Direct realist versions of foundationalism have recently been advocated by Pryor, Huemer, Alston, and Plantinga. DRF can hold either that our foundational observation beliefs are about the simple perceptible qualities of objects, or that our foundational observation beliefs are more complex ones about objects in the world. I will show that whether our observational beliefs are simple or complex, the agent must possess other epistemically significant states in order for these observational beliefs to be justified. These other states are therefore (...) epistemically prior to observation belief, and prevent them from being epistemically foundational. (shrink)

This article develops a theory of reasons that has strong similarities to Peter Klein's infinitism. The view it develops, Framework Reasons, upholds Klein's principles of avoiding arbitrariness (PAA) and avoiding circularity (PAC) without requiring an infinite regress of reasons. A view of reasons that holds that the “reason for” relation is constrained by PAA and that PAC can avoid an infinite regress if the “reason for” relation is contextual. Moreover, such a view of reasons can maintain that skepticism is false (...) by the maintaining that there is more to epistemic justification than can be expressed in any reasoning session. One crucial argument for Framework Reasons is that justification depends on a background of plausibility considerations. The final section of the article applies this view of reasons to Michael Bergmann's argument that any nonskeptical epistemology must embrace epistemic circularity. (shrink)

Sellars is well known for his critique of the “myth of the given” in his “Empiricism and the Philosophy of Mind”. That text does not make it unambiguous just how he understands the “myth”. Here I take it that whatever else may be involved, his critique is incompatible with the view that there is a nonconceptual mode of “presentation” or “givenness” of particulars that is the heart of sense perception and what is most distinctive of perception as a type of (...) cognition. A critical examination of Sellars’ arguments, particularly those directed at the Theory of Appearing, results in the conclusion that he has failed to eliminate the above view of perception. Moreover, though Sellars is clearly opposed to the view that perceptual experience cannot provide justification for beliefs about perceived objects, I argue that Sellars has failed to shake the intuitive plausibility of that view. (shrink)

Foundationalism is false; after all, foundational beliefs are arbitrary, they do not solve the epistemic regress problem, and they cannot exist withoutother (justified) beliefs. Or so some people say. In this essay, we assess some arguments based on such claims, arguments suggested in recent work by Peter Klein and Ernest Sosa.

Recent critics of Sellars's argument against the Given attack Sellars's conclusion that sensations cannot play a role in the justification of observation beliefs. I maintain that Sellars can concede that sensations play a role in justifying observation reports without being forced to concede that they have the foundational status of an epistemic Given. However, Sellars's own arguments that observation reports rest, in some sense, on other empirical beliefs are not sufficiently well-developed; nor are his comments concerning internalism, which is crucial (...) to his attack on the Given. As a result, both of these aspects of Sellars's epistemology have been attacked, and their significance has gone unrecognized by many philosophers. In this paper, I will try to fill in some of the missing pieces, so that we can see that not only are Sellars's theses concerning internalism and epistemic priority correct, but they represent a devastating attack on the Given, even if Sellars concedes that sensation can play a role in justifying observation beliefs. In short, we will see that these recent arguments in support of the Given have not succeeded in reviving it. The Given remains a myth. (shrink)

One important distinction in the debate over the nature of epistemic justification is the one between propositional and doxastic justification. Roughly, while doxastic justification is a property of beliefs, propositional justification is a property of propositions. On a rather common view, which accounts for doxastic justification in terms of propositional justification plus the so-called ‘basing relation’, propositional justification is seen as the prior notion, and doxastic justification is explained in terms of it. According to the opposing view, the direction of (...) explanation needs to be reversed, and doxastic justification should be seen as primary. I distinguish between two notions of priority, and I argue that they give different verdicts with respect to the issue of which notion of justification comes first. The lesson may be taken to be that propositional and doxastic justification are in a relation of intertwinement. (shrink)

Knowledge requires both freedom and friction . Freedom to set up our epistemic goals, choose the subject matter of our investigations, espouse cognitive norms, design research programs, etc., and friction (constraint) coming from two directions: the object or target of our investigation, i.e., the world in a broad sense, and our mind as the sum total of constraints involving the knower. My goal is to investigate the problem of epistemic friction, the relation between epistemic friction and freedom, the viability of (...) foundationalism as a solution to the problem of friction, an alternative solution in the form of a neo-Quinean model, and the possibility of solving the problem of friction as it applies to logic and the philosophy of logic within that model. (shrink)

Traditional accounts of justification can be characterized as trying to analyze justification in such a way that having a justified belief brings with it assurance of truth. The internalist offers a demanding requirement on justification: one's having a justified belief requires that one see what the belief has going for it. Externalists worry that the internalist's narrow conception of justification will lead to unacceptably radical and implausible skepticism. According to the externalist, one need not know what a belief has going (...) for it in order for that belief to be justified. Externalism, though, comes with its own problems. Ernest Sosa has attempted to bridge the divide between internalism and externalism by pairing the strengths of internalism with the strengths of externalism. Sosa distinguishes two kinds of knowledge: animal knowledge that is essentially externalist in character and reflective knowledge that is intended to capture our best intellectual procedure in regards to knowledge. On Sosa's view, one gains reflective knowledge by building upon animal knowledge. As a result, Sosa's view seems to illustrate a bottom-up approach to the analysis of knowledge : reflective knowledge is the result of animal knowledge and some other epistemic factor. My project, in contrast to Sosa's, is to argue that one should start with an account of ideal justification and then proceed by loosening the standards on ideal justification in an effort to develop the possibility of non- ideal kinds of justification. The view that I will develop will adopt Sosa's strategy of distinguishing kinds of knowledge, but will result in a top-down approach to the analysis of justification. Instead of starting with an undemanding standard and layer levels on top, I will start with an ideal standard and strip layers away. I will also argue that my view has some important advantages over Sosa's. Not only does Sosa's view seem to run into many of the problems that threaten externalism, but his view is incapable of offering the kind of assurance that the internalist is after. The view I develop will maintain the internalist's interest in assurance while also providing a response to some of the skeptical problems that have plagued internalists. If my project is successful, then, even if the justification that results in many of the cases I will be exploring is not ideal, we can use these conceptions of justification to help explicate how one might have justified beliefs about a great number of things. The essentially internalist account that I have offered will not only illustrate a serious approach to dealing with skepticism, but it will also capture how many of our commonsensically justified beliefs are in fact justified. (shrink)

In the following dialogue between TT - a foundationalist - and WdeV - a Sellarsian, we offer our differing assessments of the principle for observational knowledge proposed in Wilfrid Sellars's 'Empiricism and the Philosophy of Mind'. Sellars writes: 'For a Konstatierung "This is green" to "express observational knowledge", not only must it be a symptom or sign of the presence of a green object in standard conditions, but the perceiver must know that tokens of "This is green" are symptoms of (...) the presence of green objects in conditions which are standard for visual perception.' In the ensuing dialogue, TT argues that it sets the bar too high when knowledge about perceptual conditions is required for ordinary observational knowledge - that young children, for example, are implausibly excluded as knowers given Sellars's principle. WdeV defends Sellars's metaknowledge requirement against these charges. Results from developmental psychology are surveyed for what they show about the actual capabilities of young children. The implications of these results for the success of Sellars's principle are debated. (shrink)

Guided by an account of the norms governing justificatory conversations, I propose that person-level epistemic justification is a matter of possessing a certain ability: the ability to provide objectively good reasons for one's belief by drawing upon considerations which one responsibly and correctly takes there to be no reason to doubt. On this view, justification requires responsible belief and is also objectively truth-conducive. The foundationalist doctrine of immediately justified beliefs is rejected, but so too is the thought that coherence in (...) one's total belief system is sufficient, or indeed necessary, for justification. The problem of the regress is solved by exploiting the 'localist' idea that in order to possess the ability to justify any given belief, one only needs to be in a position to draw upon appropriate justified background beliefs to provide good reasons for holding the belief; one needn't be able to defend the relevant background beliefs, and so on, all at one sitting. (shrink)

The purpose of this thesis is to provide a metaphysic for moral realism and moral perception. This thesis is in two parts. The first is concerned with basic ontology. I begin in chapter 1 with an analysis of causation, demonstrating that substance theory is superior to Humeanism at accounting for our observations; thus I defend a substance ontology. In chapter 2, I address human agency, demonstrating that reasons internalism does not allow for incompatibilist freedom; hence, I affirm reasons are states (...) of affairs. I move on to qualia in chapter 3, demonstrating that arguments both for and against qualia realism involve question begging. In response, I argue that qualia realism is just as reasonable as anti-realism, and affirm realism. Given this, I address the mind-body problem in chapter 4, demonstrating the failure of physicalists to account for mental causation. I conclude that panpsychism, idealism, and substance dualism are equal reasonable alternatives: each allows for intrinsic properties, which are integral to substance ontology. The second part builds a moral ontology, along with an account of moral perceptual knowledge, compatible with the above basic ontology. In chapter 5, I reject moral properties as monadic since this would bar mapping moral concepts onto mind-independent reality. Instead, I argue that moral properties are relations. More specifically, in chapter 6, I make the case that they are features of relations, relations themselves being the total complex states of affairs between one or more substances. This allows moral properties to have their own nonreducible phenomenal quality. To account for moral normativity, I argue that moral features are actually a class of causal features, and briefly argue that final causes determine the normative causal trajectory of all substances. In chapter 7, I conclude this thesis with addressing possible objections to my theory of perception and perceptual knowledge. (shrink)

Hume held that we have no rational justification for our inductive beliefs. A more radical view is that we have no rational justification for any of our beliefs. This dissertation has two goals pertaining to this more radical view. // The first goal is to find a basis for constructive epistemology that is consistent with this view. This goal is first sought by considering externalist theories of knowledge since these do not require rational justification for knowledge. Externalist theories are defended (...) against the usual objections, partly via a strategy of immunizing them from counterexample-based objections by arguing that epistemologies can be successful even if they fail to explicate ordinary epistemic notions. But a new objection to externalist theories is then brought to light. The objection begins as an attack against a dogma of contemporary epistemology, that the chief benefit of possessing knowledge is having a true belief. It is argued that there are many other benefits to having knowledge , and that externalist theories are defective because externalist knowledge lacks these benefits. A mixed internalist/externalist theory, bilevel reliabilism, is then presented as a solution to this difficulty. //The second goal is to provide an explanation of the function and origin of human epistemic practices that is consistent with the no-rational-justification view. Providing such an explanation is problematic for holders of this view because, if it is correct, it seems, prima facie, that there is no reason to have epistemic practices. This goal is achieved by arguing that epistemic practices, despite appearing to have rational justification as their goal, chiefly function to promote the existence of bilevel reliabilist knowledge, a very useful type of belief that is not rationally justified. It is then argued that the explanation of the origin of epistemic practices is that they arise from natural human inductive tendencies. (shrink)

What I wish to consider here is how understanding something is related to the justification of beliefs about what it means. Suppose, for instance, that S understands the name “Clinton” and has a justified belief that it names Clinton. How is S’s understanding related to that belief’s justification? Or suppose that S understands the sentence “Clinton is President”, or Jones’ assertive utterance of it, and has a justified belief that that sentence expresses the proposition that Clinton is President, or that (...) Jones said that Clinton is President. How is S’s understanding related to the justifications of these beliefs? (shrink)

I clarify and defuse an argument for skepticism about justification with the aid of some results from recent linguistic theory. These considerations illuminate debates about the structure of justification.

À supposer que la connaissance de nos propres croyances soit en général immédiate tant psychologiquement qu’épistémologiquement, il est naturel de poser la question suivante: comment une telle connaissance immédiate de soi est-elle possible? J’examine et je critique la réponse que propose Richard Moran à cette question, et je propose une autre explication. Cette proposition alternative tire ses ressources de l’idée que la connaissance immédiate de soi résulte de l’opération d’un mécanisme de fonctionnement infra-personnel. J’exprime mes doutes sur la mesure dans (...) laquelle la connaissance de nos propres croyances est immédiate, et je suggère que certaines versions de l’intuition d’immédiateté reposent sur une confusion entre croyance et jugement. (shrink)

En este artículo propongo una variedad de conceptualismo contra la objeción no conceptualista de acuerdo con la cual los enfoques no conceptualistas no serían capaces de explicar apropiadamente la percepción animal. En primer lugar, sintetizo la posición de McDowell sobre las mentes animales. En segundo lugar, señalo algunos problemas conceptuales en ella. En tercer lugar, sugiero una extensión del conceptualismo al reino animal a fin de resolver las inconsistencias de McDowell y de acomodar cierta evidencia empírica acerca de algunas capacidades (...) intelectuales atribuidas a algunos animales. Finalmente, presento dos argumentos para rechazar el no conceptualismo. La posición resultante es una versión mínima o deflacionada de conceptualismo de acuerdo con la cual ciertos animales no humanos son capaces de participar del espacio lógico de las razones aun cuando no sean capaces de justificar sus creencias o acciones. (shrink)

Philosophical Issues, Volume 30, Issue 1, Page 86-101, October 2020.

Defenders of non-conceptualism have been accused of falling into the Myth of the Given. This is John McDowell's main objection to non-conceptualism. In this article I evaluate some well-known non-conceptualist responses to that objection. My analysis shows that non-conceptualists have not provided plausible explanations for the epistemic role of experience. As a consequence, McDowell's objection seems to be correct. The structure of the article is as follows: first, taking into account the debate between conceptualists and non-conceptualists, I shed light on (...) what the Myth of the Given is. Second, I critically examine Richard Heck's, Christopher Peacocke's and Robert Hanna's proposals on how experiences justify beliefs. I end the article by clarifying the scope of McDowell's criticism. (shrink)

I interpret and defend Sellars’ intemalist view of perceptual justification which argues that perceivers have evidence for their perceptual beliefs that includes a higher-order belief about the circumstances in which those beliefs arise, and an epistemic belief about the reliability of beliefs that are formed in those circumstances. The pattem of inference that occurs in ordinary cases of perception is elicited.I then defend this account of perceptual evidence against 1) AIston’s objection that ordinary perceivers are not as critical and reflective (...) as this view requires them to be; and 2) the charge that intemalism leads to various forms of infinite regress and circular reasoning. It is granted that subjects must have further grounds for their justifying reasons, and an attempt is made to identify these second-order reasons. In particular, I argue that epistemic beliefs are grounded in the perceiver’s awareness that his present experience-cum-conditions fits into a larger pattem of similar past experiences that were reliably connected with their objects. (shrink)

According to evidentialists about inferential justification, an agent’s evidence—and only her evidence—determines which inferences she would be justified in making, whether or not she in fact makes them. But there seem to be cases in which two agents would be justified in making different inferences from a shared body of evidence, merely in virtue of the different competences those agents possess. These sorts of cases suggest that evidence does not have the pride of place afforded to it by evidentialists; competence (...) seems to play at least as important a role as evidence in explaining which inferences an agent would be justified in making. -/- In this paper, I consider how two versions of evidentialism about inferential justification might try to account for the role of competence in inference, and I present problems specific to each version. I end by sketching and briefly defending an alternative to these evidentialist views, “inferential dogmatism”. While dogmatic views have gotten some attention in debates around non-inferential justification, they have largely been ignored in debates around inferential justification and are to that extent novel. (shrink)

Pragmatism, Experience, and the Given The doctrine of the Given is that subjects have direct non-inferential awareness of content of their experiences and apprehensions, and that some of a subject's beliefs are justified on the basis of that subject's awareness of her experiences and apprehensions. Pragmatist criticisms of the Given as a myth are shown here not only to be inadequate but to presuppose the Given. A model for a pragmatist account of the Given is then provided in terms of (...) refinements of Dewey's theory of experience. The doctrine of the Given is implicated in the functions of inquiry insofar as one must take it that experience is a source of justification. (shrink)

If Husserl is correct, phenomenological inquiry produces knowledge with an extremely high level of epistemic warrant or justification. However, there are several good reasons to think that we are highly fallible at carrying out phenomenological inquiries. It is extremely difficult to engage in phenomenological investigations, and there are very few substantive phenomenological claims that command a widespread consensus. In what follows, I introduce a distinction between method-fallibility and agent-fallibility, and use it to argue that the fact that we are fallible (...) phenomenologists does not undermine Husserl’s claims concerning the epistemic value of phenomenological inquiry. I will also defend my account against both internalist and externalist objections. (shrink)

This paper has two aims. The first is to criticize epistemological externalism in a way different from most other criticisms. Most criticisms claim externalism fails because it does not adequately explicate ordinary notions of knowledge and justification. Such criticisms are often unhelpful to the externalist because he may not even intend his theory to be such an explication. The criticism presented here avoids this difficulty. The other aim, achieved en route to this criticism, is to explode a dogma of contemporary (...) epistemology — that the primary end of epistemic endeavors is truth — and to bring to light the many other important goals there are for such endeavors in addition to truth. Several of these goals pertain to the power of knowledge in social contexts. The criticism ultimately made of externalism is that externalist knowledge is defective because it fails to achieve these extra-verific goals of epistemic endeavors. (shrink)

Direct realism with respect to perceptual experiences has two facets, an epistemological one and a metaphysical one. From the epistemological point of view it involves the claim that perceptual experiences provide immediate justification. From the metaphysical point of view it involves the claim that in perceptual experience we enter into direct contact with items in the external world. In a more radical formulation, often associated with naive realism, the metaphysical conception of direct realism involves the idea that perceptual experiences depend (...) on the items in the external world they are related to. This paper describes a simple account that makes room for immediate justification provided by perceptual experience. The simple account establishes an explanatory relation between the justificatory role of a perceptual experience and the fact that such an experience provides a reason for a belief. The account is evaluated in the light of some objections. Different ways to react to those objections are discussed. It will appear that in order to preserve the explanatory relation established by the simple account, one has to accept naive realism. By breaking the connection between reason and justification, on the other side, one jeopardizes the possibility for perceptual experience to deliver immediate justification. (shrink)

This paper is a reply to James Keller 's criticisms of my Foundationalism, Coherentism and the Levels Gambit.Foundationalists have often claimed that, within a foundationalist framework, one can justify beliefs about epistemic principles in a mediate, empirical fashion, while escaping the charge of vicious circularity that is usually thought to afflict such methods of justification. In my original paper I attacked this foundationalist strategy; I argued that once mediate, empirical justification of epistemic principles is allowed, the foundationalist must also allow (...) circular patterns of justification of the sort that he typically criticizes coherentists for espousing. Here I argue that Keller 's reply only makes matters worse for the foundationalist. At several points, his reply turns out to be inconsistent either with reliabilism or with the foundationalist strategy he is trying to defend. (shrink)

Abstract In her recent discussion of the problem of the empirical basis, Susan Haack sets out to show that the solutions offered by the Popperian school are all inadequate. Her objectives, however, go well beyond the mere refutation of such?claims. She also tries to explicate the contribution of experience to the justification of one's belief, thus adjudicating between founda?tionalism and coherentism. She puts forward what she calls a ?foundherentist? account of the structure of justification which, she claims, retains the virtues (...) of both foundationalism and coherentism while avoiding their vices. In this article I shall try to show that, in addition to failing to explicate the justificatory role of experience, her proposal is actually a version of coherentism and that a coherentist need not find her account of the contribution of experience to justification particularly objectionable. (shrink)

If Husserl is correct, phenomenological inquiry produces knowledge with an extremely high level of epistemic warrant or justification. However, there are several good reasons to think that we are highly fallible at carrying out phenomenological inquiries. It is extremely difficult to engage in phenomenological investigations, and there are very few substantive phenomenological claims that command a widespread consensus. In what follows, I introduce a distinction between method-fallibility and agent-fallibility, and use it to argue that the fact that we are fallible (...) phenomenologists does not undermine Husserl’s claims concerning the epistemic value of phenomenological inquiry. I will also defend my account against both internalist and externalist objections. (shrink)