In a recent series of papers, Jane Friedman argues that suspended judgment is a sui generis first-order attitude, with a question as its content. In this paper, I offer a critique of Friedman’s project. I begin by responding to her arguments against reductive higher-order propositional accounts of suspended judgment, and thus undercut the negative case for her own view. Further, I raise worries about the details of her positive account, and in particular about her claim that one suspends judgment about (...) some matter if and only if one inquires into this matter. Subsequently, I use conclusions drawn from the preceding discussion to offer a tentative account: S suspends judgment about p iff S believes that she neither believes nor disbelieves that p, S neither believes nor disbelieves that p, and S intends to judge that p or not-p. (shrink)

Jonathan Berg argues for the Theory of Direct Belief, which treats having a belief about an individual as an unmediated relation between the believer and the individual the belief is about. After a critical review of alternative positions, Berg uses Grice's theory of conversational implicature to provide a detailed pragmatic account of substitution failure in belief ascriptions and goes on to defend this view against objections, including those based on an unwarranted "Inner Speech" Picture of Thought. The work serves as (...) a case study in pragmatic explanation, dealing also with methodological issues about context-sensitivity in language and the relation between semantics and pragmatics. (shrink)

Moderate epistemic akrasia is the state a subject is in when she believes that p and suspends judgment about whether her evidence supports p. In this article it is argued that, given a certain understanding of the attitude of suspension of judgment, moderate epistemic akrasia is doxastically irrational. The paper starts with a brief introduction that makes explicit some background notions and clarifies the dialectics of the debate. Second, the well-known distinction between propositional and doxastic rationality is introduced and some (...) cases of improper basing are discussed. Third, two different cases are considered in which one might argue that moderate epistemic akrasia is doxastically rational, and it is argued that none is successful. Fourth, several objections are presented and answered. Finally, some conclusions are drawn. (shrink)

Abstract According to Russellianism, the content of a Russellian thought, in which a person ascribes a monadic property to an object, can be represented as an ordered couple of the object and the property. A consequence of this is that it is not possible for a person to believe that a is F and not to believe b is F, when a=b. Many critics of Russellianism suppose that this is possible and thus that Russellianism is false. Several arguments for this (...) claim are criticized and it is argued that Russellians need not appeal to representational notions in order to defeat them. Contrary to popular opinion, the prospects for a pure Russellianism, a Russellianism without representations, are in fact very good. (shrink)

According to the naive theory of belief reports, our intuition that “Lois believes that Kent flies” is false results from our mistakenly identifying what this sentence implicates, which is false, with what it says, which is true. Whatever the merits of this proposal, it is here argued that the naive theory’s analysis of negative belief reports—sentences such as “Lois doesn't believe that Kent flies”—gives rise to equally problematic clashes with intuition, but that in this case no “pragmatic” explanation is available. (...) In particular, it is argued that there are situations at which, although “Lois believes that Superman flies” and “Lois doesn't believe that Kent flies” appear consistent, a speaker must contradict himself when he utters both. It is also argued that the hidden-indexical theory of belief reports—which otherwise respects our ordinary intuitions regarding belief reports—similarly fails to explain this intuition. (shrink)

Abstract In this paper I undertake an in-depth examination of an oft mentioned but rarely expounded upon state: suspended judgment. While traditional epistemology is sometimes characterized as presenting a “yes or no” picture of its central attitudes, in fact many of these epistemologists want to say that there is a third option: subjects can also suspend judgment. Discussions of suspension are mostly brief and have been less than clear on a number of issues, in particular whether this third option should (...) be thought of as an attitude or not. In this paper I argue that suspended judgment is (or at least involves) a genuine attitude. Content Type Journal Article Pages 1-17 DOI 10.1007/s11098-011-9753-y Authors Jane Friedman, St Catherine’s College, University of Oxford, Oxford, OX1 3UJ UK Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116. (shrink)

In this paper I argue that there is a class of attitudes that have questions (rather than propositions or something else) as contents.

A discussion of L.A. Paul's 'Transformative Experience' from an Author Meets Critics session at the 2015 Pacific APA.

Quine introduced a famous distinction between the ‘notional’ sense and the ‘relational’ sense of certain attitude verbs. The distinction is both intuitive and sound but is often conflated with another distinction Quine draws between ‘dyadic’ and ‘triadic’ (or higher degree) attitudes. I argue that this conflation is largely responsible for the mistaken view that Quine’s account of attitudes is undermined by the problem of the ‘exportation’ of singular terms within attitude contexts. Quine’s system is also supposed to suffer from the (...) problem of ‘suspended judgement with continued belief’. I argue that this criticism fails to take account of a crucial presupposition of Quine’s about the connection between thought and language. The aim of the paper is to defend the spirit of Quine’s account of attitudes by offering solutions to these two problems. (shrink)

At first pass, internalism about justification is the view that there is no justificatory difference without an internal difference. Externalism about mental content is the view that there are differences in mental content without an internal difference. Assuming mental contents are the primary bearers of justificatory features, the two views are in obvious tension. The goal of this paper is to determine how the tension is best resolved. The paper proceeds as follows. In §1 I explain the threat to justificatory (...) internalism from content externalism in more detail. In §2 I present Earl Conee and Richard Feldman’s “counterpart propositions” reply to the problem of content externalism. §3 criticizes the counterpart propositions reply. §4 presents a view in the metaphysics of belief that is widely adopted by content externalists: one that appeals to vehicles of content, modes of presentation of content, or ways of believing propositions. §5 exploits this metaphysics of belief in order to better accommodate justificatory internalist insights in light of content externalism. §6 shows how the new view can be used to address problems that face Conee and Feldman’s account. Finally, §7 provides a new argument from the Vehicle View for the language of thought hypothesis. (shrink)

Suspended judgment poses a serious problem for Russellianism. In this paper I examine several possible solutions to this problem and argue that none of them is satisfactory. Then I sketch a new solution. According to this solution, suspended judgment should be understood as a sui generis propositional attitude. By this I mean that it cannot be reduced to, or explained in terms of, other propositional attitudes, such as belief. Since suspended judgment is sui generis in this sense, sentences that ascribe (...) this attitude to someone should not be analyzed in terms of other attitude ascriptions, such as belief ascriptions. Instead they should be understood as involving a semantically primitive predicate, corresponding to the state of suspended judgment. (shrink)

How successful are Fregean theories compared with guise-theoretic Millian theories in dealing with a range of problematic propositional attitude ascriptions? The range considered is roughly that of Paderewski puzzles and their relatives. I argue that these fall into two categories: in one category, the Fregean theory looks to be under pressure from guise-theoretic rivals, though I argue that Fregeans can, to advantage, borrow some guise-theoretic machinery. Concerning the other category, which includes Kripke's two Paderewski puzzles, I argue that these puzzles (...) are neutral between Fregean and Millian approaches; more generally, they have no direct bearing on semantics. Their solution requires correct views about rationality, self-knowledge and transparency. (shrink)