Research on folk epistemology usually takes place within one of two different paradigms. The first is centered on epistemic theories or, in other words, the way people think about knowledge. The second is centered on epistemic intuitions, that is, the way people intuitively distinguish knowledge from belief. In this paper, we argue that insufficient attention has been paid to the connection between the two paradigms, as well as to the mechanisms that underlie the use of both epistemic intuitions and theories. (...) We contend that research on folk epistemology must examine the use of both intuitions and theories in the pragmatic context of the game of giving and asking for reasons and, more generally, understand how these practices take place within the broader context of normative social cognition. (shrink)

Knowledge intellectualism is the view that knowledge-how requires propositional knowledge. Knowledge intellectualism has a Gettier problem, or so many of its critics allege. The essence of this problem is that knowledge-how is compatible with epistemic luck in a way that ordinary propositional knowledge is not. Hence, knowledge-how can allegedly be had in the absence of knowledge-that, a fact inconsistent with knowledge intellectualism. This paper develops two responses to this challenge to knowledge intellectualism. First, it is not clear that propositional knowledge (...) is incompatible with the forms of epistemic luck with which knowledge-how is allegedly compatible. Second, existing cases intended to serve as counterexamples to knowledge intellectualism are flawed, and revised versions of these cases no longer elicit the judgments necessary to challenge knowledge intellectualism. (shrink)

This article argues, against contemporary experimentalist criticism, that conceptual analysis has epistemic value, with a structure that encourages the development of interesting hypotheses which are of the right form to be valuable in diverse areas of philosophy. The article shows, by analysis of the Gettier programme, that conceptual analysis shares the proofs and refutations form Lakatos identified in mathematics. Upon discovery of a counterexample, this structure aids the search for a replacement hypothesis. The search is guided by heuristics. The heuristics (...) of conceptual analysis are similar to those in other interesting areas of scholarship, and so hypotheses generated by it are of the right form to be applicable to diverse areas. The article shows that the explanationist criterion in epistemology was developed and applied in this way. The epistemic value of conceptual analysis is oblique because it contributes not towards the main purpose of conceptual analysis but towards the reliable development of epistemically valuable hypotheses in philosophy and scholarship. (shrink)

Critics of virtue reliabilism allege that the view cannot account for testimonial knowledge, as the acquisition of such knowledge is creditable to the testifier, not the recipient's cognitive abilities. I defend virtue reliabilism by attending to empirical work concerning human abilities to detect sincerity, certainty, and seriousness through bodily cues and properties of utterances. Then, I consider forms of testimony involving books, newspapers, and online social networks. I argue that, while discriminatory abilities directed at bodily cues and properties of utterances (...) are impotent in the face of such testimony, alternative abilities facilitate the acquisition of knowledge from these sources. (shrink)

I acquired many intellectual debts while writing What’s the Point of Knowledge?, but I am especially indebted to my three symposiasts. David Henderson’s work helped me to appreciate the value of thinking about the point of epistemic evaluation; Catherine Elgin’s writings prompted me to investigate the purpose of the concept of understanding; and Krista Lawlor’s 2013 book revealed important connections between three of my primary epistemological interests: the role of epistemic evaluation, the semantics of knowledge claims and the work of (...) J.L. Austin. It is therefore an honour to have such personally influential scholars engage with my work. Their thoughtful, generous and philosophically rich comments have provided yet another opportunity to clarify my thinking and develop some ideas further. (shrink)

The philosophical interest in the nature, value, and varieties of human understanding has swelled in recent years. This article will provide an overview of new research in the epistemology of understanding, with a particular focus on the following questions: What is understanding and why should we care about it? Is understanding reducible to knowledge? Does it require truth, belief, or justification? Can there be lucky understanding? Does it require ‘grasping’ or some kind of ‘know-how’? This cluster of questions has largely (...) set the research agenda for the study of understanding in epistemology. This article will conclude by discussing some varieties of understanding and highlight directions for future research. (shrink)

Drawing on new empirical data, a group of experimental philosophers have argued that one of the most popular and influential forms of skepticism is much less interesting and much less worrisome than philosophers have thought. Contrary to this claim, I argue that this brand of skepticism remains as threatening as ever. My argument also reveals an important limitation of experimental philosophy and sheds light on the way professional philosophers should go about the business of doing philosophy.

In this article, I reply to comments on my book by Georgi Gardiner and Joshua DiPaolo. I will first reply to Gardiner's comments, focusing primarily on her doubts about the adjudicative power of function-first epistemology. I will then reply to DiPaolo, who argues that I have misidentified that primary function of the concept of knowledge.

I acquired many intellectual debts while writing What’s the Point of Knowledge?, but I am especially indebted to my three symposiasts. David Henderson’s work helped me to appreciate the value of thinking about the point of epistemic evaluation; Catherine Elgin’s writings prompted me to investigate the purpose of the concept of understanding; and Krista Lawlor’s 2013 book revealed important connections between three of my primary epistemological interests: the role of epistemic evaluation, the semantics of knowledge claims and the work of (...) J.L. Austin. It is therefore an honour to have such personally influential scholars engage with my work. Their thoughtful, generous and philosophically rich comments have provided yet another opportunity to clarify my thinking and develop some ideas further. (shrink)

Knowing is something that we do not have much of a theory about., p. 365.)Interest has recently been shown in causal theories of perception, memory, inference, reference, truth, justification and belief, as well as in a more general “causal theory of knowledge” which would embrace and connect all of these concepts within a broad epistemological framework. The burden of this paper is that prospects are poor for an interesting and general enough causal theory of knowledge. A threat to generality arises (...) from the causal theory's difficulties with knowledge of general truths. A threat to interest arises when attempts to accommodate general truths lead to a weakening of the notion of “causal connection” appealed to, making dubious the explanatory force of such an appeal. (shrink)

This paper defends a challenge, inspired by arguments drawn from contemporary ordinary language philosophy and grounded in experimental data, to certain forms of standard philosophical practice. The challenge is inspired by contemporary philosophers who describe themselves as practicing “ordinary language philosophy”. Contemporary ordinary language philosophy can be divided into constructive and critical approaches. The critical approach to contemporary ordinary language philosophy has been forcefully developed by Avner Baz, who attempts to show that a substantial chunk of contemporary philosophy is fundamentally (...) misguided. I describe Baz’s project and argue that while there is reason to be skeptical of its radical conclusion, it conveys an important truth about discontinuities between ordinary uses of philosophically significant expressions (“know”, e.g.) and their use in philosophical thought experiments. I discuss some evidence from experimental psychology and behavioral economics indicating that there is a risk of overlooking important aspects of meaning or misinterpreting experimental results by focusing only on abstract experimental scenarios, rather than employing more diverse and more ecologically valid experimental designs. I conclude by presenting a revised version of the critical argument from ordinary language. (shrink)

It is almost universally presumed that knowledge is factive: in order to know that p it must be the case that p is true. This idea is often justified by appealing to knowledge ascriptions and related linguistic phenomena; i.e., an utterance of the form ‘S knows that p, but not-p’ sounds contradictory. In a recent article, Allan Hazlett argues that our ordinary concept of knowledge is not factive. From this it seems to follow that epistemologists cannot appeal to ordinary language (...) to justify the truth condition of knowledge. More significantly, Hazlett claims that epistemologists theorizing about knowledge should not concern themselves with the ordinary concept of knowledge as revealed by knowledge ascriptions and related linguistic phenomena. My paper has two goals: first, to defend the orthodox view that the ordinary concept of knowledge is factive; second, to undermine Hazlett’s claim that epistemologists should not theorize about knowledge on the basis of how ‘knows’ is used in everyday speech. (shrink)

This paper defends the epistemological doctrine of fallibilism from recent objections. In “The Myth of Knowledge” Laurence BonJour argues that we should reject fallibilism for two main reasons: first, there is no adequate way to specify what level of justification is required for fallible knowledge; second, we cannot explain why any level of justification that is less than fully conclusive should have the significance that makes knowledge valuable. I will reply to these challenges in a way that allows me to (...) make progress on a number of important issues in contemporary epistemology: epistemic value, the functional roles of knowledge attributions, experimental epistemology, skepticism, the Gettier problem, and the lottery paradox. My argument is motivated by appealing to various insights derived from the method of ‘practical explication’, particularly the idea that a central purpose of the concept of knowledge is to flag reliable informants. My conclusion is that various practical and theoretical considerations derived from the method of practical explication support the fallibilist conception of knowledge. (shrink)

Despite their common core concept, philosophy and knowledge management (KM) have not yet found a mutually inspiring base. Theories of KM cite philosophical works, more or less adequately, while philosophy tends to ignore theories of KM. This article draws the sketch of a possible common basis for future developments in the direction of a philosophically inspired theory of knowledge management. Starting with the development of a concept of knowledge that is the base of the common understanding, the critical review of (...) knowledge management theories reveals conceptual flaws and the need for useful criteria to support successful KM. (shrink)

The question of whether knowledge is definable in terms of belief, which has played an important role in epistemology for the last 50 years, is studied here in the framework of epistemic and doxastic logics. Three notions of definability are considered: explicit definability, implicit definability, and reducibility, where explicit definability is equivalent to the combination of implicit definability and reducibility. It is shown that if knowledge satisfies any set of axioms contained in S5, then it cannot be explicitly defined in (...) terms of belief. S5 knowledge can be implicitly defined by belief, but not reduced to it. On the other hand, S4.4 knowledge and weaker notions of knowledge cannot be implicitly defined by belief, but can be reduced to it by defining knowledge as true belief. It is also shown that S5 knowledge cannot be reduced to belief and justification, provided that there are no axioms that involve both belief and justification. (shrink)

Endorsing the idea of group knowledge seems to entail the possibility of group belief as well, because it is usually held that knowledge entails belief. It is here studied whether it would be possible to grant that groups can have knowledge without being committed to the controversial view that groups can have beliefs. The answer is positive on the assumption that knowledge can be based on acceptance as well as belief. The distinction between belief and acceptance can be seen as (...) a refinement of the ordinary language concept of belief, and it may be useful in understanding the nature of epistemic justification and classifying various types of epistemic subjects. (shrink)

We illustrate the glorious history of logical foundations and discuss the uncertain future.

Recently, Erik Baldwin and Tyler McNabb have brought Madhva's epistemological framework into active dialogue with Alvin Plantinga's religious epistemology and have argued that individuals within Madhva's tradition cannot make full use of Plantinga's epistemology, according to which, Christian belief resists de jure objections and can also have warrant. While I do not contest this specific claim, I demonstrate that an analysis of Madhva's epistemological framework reveals that this framework has its own resources through which it can resist de jure objections. (...) I address various objections to the rationality of Mādhvic belief and conclude that there are no de jure objections to Mādhvic belief that are independent of de facto objections. (shrink)

Descriptions of Gettier cases can be interpreted in ways that are incompatible with the standard judgment that they are cases of justified true belief without knowledge. Timothy Williamson claims that this problem cannot be avoided by adding further stipulations to the case descriptions. To the contrary, we argue that there is a fairly simple way to amend the Ford case, a standard description of a Gettier case, in such a manner that all deviant interpretations are ruled out. This removes one (...) major objection to interpreting our judgments about Gettier cases as strict conditionals. (shrink)

Erratum to: Philos Stud DOI 10.1007/s11098-013-0226-3Dear Reader, due to production systems the following changes could not be made to this article:In the paragraph immediately preceding the case description (ford-iii), the sentenceHere we explicitly state that Smith’s inference is based only on his belief that Jones owns a Ford, and that this logical inference provides Smith’s only justification for believing that someone in his office owns a Ford (to make things fully precise, we also add a time index).should be replaced withHere (...) we explicitly state that Smith’s inference is based only on his belief that Jones owns a Ford (plus the justified background belief that Jones is in his office), and that this logical inference provides Smith’s only justification for believing that someone in his office owns a Ford (to make things fully precise, we also add a time index).The added part is highlighted in boldface.And within the case description (ford-iii), the sentenceFrom this belief alone. (shrink)

Is knowledge definable as justified true belief? We argue that one can legitimately answer positively or negatively, depending on whether or not one’s true belief is justified by what we call adequate reasons. To facilitate our argument we introduce a simple propositional logic of reason-based belief, and give an axiomatic characterization of the notion of adequacy for reasons. We show that this logic is sufficiently flexible to accommodate various useful features, including quantification over reasons. We use our framework to contrast (...) two notions of JTB: one internalist, the other externalist. We argue that Gettier cases essentially challenge the internalist notion but not the externalist one. Our approach commits us to a form of infallibilism about knowledge, but it also leaves us with a puzzle, namely whether knowledge involves the possession of only adequate reasons, or leaves room for some inadequate reasons. We favor the latter position, which reflects a milder and more realistic version of infallibilism. (shrink)

In this paper I use insights from exploratory analyses on large English language corpora to consider the extent to which there is a widely-used ordinary notion of justification that attaches to beliefs. I will show that this has ramifications for one broad approach to theorising about justification – the folk justification approach. I will argue that the corpus-based findings presented pose a challenge to the folk justification approach insofar as they suggest that “justify” is not widely-used talk about the justification (...) of our beliefs. I will conclude by presenting the possible solutions to this challenge, and remarking on their feasibility. (shrink)

Goldman (1967) proposed that a subject s knows p if and only if p is appropriately causally connected to s’s believing p. He later on abandoned this theory (Goldman, 1976). The main objection to the theory is that the causal connection required by Goldman is compatible with certain problematic forms of luck. In this paper we argue that Goldman’s causal theory of knowledge can overcome the luck problem if causation is understood along interventionist lines. We also show that the modified (...) theory leads to the correct results in contexts involving other prominent forms of epistemic luck and compare it with other accounts on the market. (shrink)

In this paper, it is argued that the differences between Gettier-era epistemology and post-Gettier epistemology can be largely traced to differences in methodology. We will give a “rational reconstruction” of how we did things then, what we do now, and what considerations moved us to do things differently. In summary form, during the Gettier era the methodology of epistemology was roughly what Chisholm called “particularism” and Rawls called “the method of reflective equilibrium.” Various developments forced an abandonment of this Gettier (...) era methodology, in favor of several new constraints on an adequate theory of knowledge. Questions about the nature of epistemic normativity, the relations between knowledge and action, the value of knowledge, and the social dimensions of knowledge, all became important for adjudicating among competing theories of knowledge. This was appropriate in that the older methodology was inadequate. The new methodology accounts for the increased richness and depth that we see in epistemology today. (shrink)

Meta‐analysis: the glass eye of evidence‐based practice?Meta‐analysis was developed as a technique for combining the results of many different quantitative studies: it is often used to produce quantitative estimates of causal relations and/or association between variables. Meta‐analysis is sometimes regarded as a central component of evidence‐based practice. We draw attention to an incompatibility in the epistemology and methods of reasoning in quantitative meta‐analysis and the epistemology and reasoning implicit in expert practice. We argue that this may be because the common (...) perception of meta‐analysis appeals to truth as correspondence; we suggest that rejecting the naïve realism that underpins truth as correspondence allows meta‐analysis to be understood in terms of truth as coherence. We can then develop an account of meta‐analysis that does not depend upon reduction to a mathematical procedure but is an attempt to maximise coherence in beliefs about what works that is consistent with clinical reasoning in expert practice. (shrink)

Neste ensaio, argumenta-se que as diferenças entre a epistemologia da era Gettier e a epistemologia pós-Gettier podem ser amplamente reduzidas a diferenças em metodologia. Faremos uma “reconstrução racional” do modo como fazíamos as coisas então, do modo como fazemos agora e de quais considerações nos levaram a fazer as coisas de modo diferente. Em resumo, durante a era Gettier a metodologia da epistemologia era basicamente o que Chisholm chamou de “particularismo” e Rawls chamou de “o método do equilíbrio reflexivo”. Diversos (...) desenvolvimentos forçaram o abandono dessa metodologia da era Gettier, em favor de diversas novas exigências a uma teoria adequada do conhecimento. Perguntas sobre a natureza da normatividade epistêmica, as relações entre conhecimento e ação, o valor do conhecimento e as dimensões sociais do conhecimento, todas essas se tornaram importantes para julgar entre teorias do conhecimento em competição. Com efeito, isso se mostrou apropriado, uma vez que a metodologia antiga era de fato inadequada. A nova metodologia contempla a maior riqueza e profundidade que vemos na epistemologia hodierna. (shrink)

This paper examines the legitimacy of two common methodologies within philosophy: thought experiments and conceptual analysis. In particular, I examine the uses to which these two methodologies have been put within modal epistemology. I argue that, although both methods can be used to reveal conditional essentialist claims (e.g. necessarily: if x is water, then x is H20), neither can be used to reveal the de re essentialists claims (e.g. x is water and x is essentially H20) they’re often taken to (...) reveal. (shrink)

We offer a general framework for theorizing about the structure of knowledge and belief in terms of the comparative normality of situations compatible with one’s evidence. The guiding idea is that, if a possibility is sufficiently less normal than one’s actual situation, then one can know that that possibility does not obtain. This explains how people can have inductive knowledge that goes beyond what is strictly entailed by their evidence. We motivate the framework by showing how it illuminates knowledge about (...) the future, knowledge of lawful regularities, knowledge about parameters measured using imperfect instruments, the connection between knowledge, belief, and probability, and the dynamics of knowledge and belief in response to new evidence. (shrink)

E. Gettier's article "Is Justified True Belief Knowledge?" changed the course of epistemology by analyzing the issue of justified truth regarding propositional knowledge and detecting a problem with the traditional definition of knowledge. The paper discusses various theories on this matter, especially those that highlight foundationalism and coherentism in its internalist aspect.

RESUMO O artigo de E. Gettier, "É Conhecimento Crença Verdadeira Justificada?" mudou o curso da epistemologia ao analisar a questão da verdade justificada pertinente ao conhecimento proposicional e detectar uma falha na definição tradicional de conhecimento, dando origem a diferentes comentários. Várias teorias sobre o assunto são discutidas, sendo as mais utilizadas aquelas que enfatizam o fundacionismo e o coerentismo em seu caráter internalista. ABSTRACT E. Gettier's article "Is Justified True Belief Knowledge?" changed the course of epistemology by analyzing the (...) issue of justified truth regarding propositional knowledge and detecting a problem with the traditional definition of knowledge. The paper discusses various theories on this matter, especially those that highlight foundationalism and coherentism in its internalist aspect. (shrink)

We present three experiments that explore the robustness of the _authentic-apparent effect_—the finding that participants are less likely to attribute knowledge to the protagonist in apparent- than in authentic-evidence Gettier cases. The results go some way towards suggesting that the effect is robust to assessments of the justificatory status of the protagonist’s belief. However, not all of the results are consistent with an effect invariant across two demographic contexts: American and Indian nationalities.

Forming a belief on the basis of accepting another’s testimony often involves a kind of reliance on the (say-so of the) testifier. I argue that this reliance has epistemically relevant features that cannot be represented in most mainstream theories in the epistemology of testimony. The targeted views are those that embrace individualism about testimonial justification.

The publication of Davidson 2001, anthologizing articles from the 1980s and 1990s, encourages reconsidering arguments contained in them. One such argument is Davidson's omniscient-interpreter argument ('€˜OIA'€™) in Davidson 1983. The OIA allegedly establishes that it is necessary that most beliefs are true. Thus the omniscient interpreter, revived in 2001 and now 20 years old, was born to answer the skeptic. In Part I of this paper, I consider charges that the OIA establishes only that it is possible that most beliefs (...) are true; if correct, then it is also possibly the case that most beliefs are false—the skeptic’s very position. Next, I consider two responses on Davidson'€™s behalf, showing that each fails. In Part II, I show that the OIA establishes neither that it is necessarily merely possibly but actually the case that most beliefs are true. I then conclude that this is enough to answer the skeptic. (shrink)

The aim of this paper is to defend a novel characterization of epistemic luck. Helping myself to the notions of epistemic entitlement and adequate explanation, I propose that a true belief suffers from epistemic luck iff an adequate explanation of the fact that the belief acquired is true must appeal to propositions to which the subject herself is not epistemically entitled. The burden of the argument is to show that there is a plausible construal of the notions of epistemic entitlement (...) and adequate explanation on which the resulting characterization of epistemic luck, though admittedly programmatic, has several important virtues. It avoids difficulties which plague modal accounts of epistemic luck; it can explain the conflicting temptations one can feel in certain alleged cases of epistemic luck; it offers a novel account of the value of knowledge, without committing itself to any particular analysis of knowledge; and it illuminates the significance for epistemology of the phenomenon of epistemic luck itself. (shrink)

Recent anthologizing of Davidson’s articles from the 1980s and 1990s encourages us to reconsider arguments contained in them. One such argument is Davidson’s omniscient-interpreter argument (“OIA”) in “A Coherence Theory of Truth and Knowledge,” first published 20 years ago. The OIA allegedly establishes that it is necessary that most beliefs are true. Thus the omniscient interpreter, now 20 years old, was born to answer the skeptic. In §1 of this paper, I consider charges that the OIA establishes only that it (...) is possible that most beliefs are true; if correct, then it is also possibly the case that most beliefs are false—the skeptic’s very position. Next, I consider two responses on Davidson’s behalf, showing that each fails. In §2, I show that the OIA establishes neither that it is necessarily nor possibly but actually the case that most beliefs are true. I then conclude that this is enough to answer the skeptic. (shrink)

Epistemology has recently witnessed a number of efforts to rehabilitate rationalism, to defend the existence and importance of a priori knowledge or warrant construed as the product of rational insight or apprehension (Bealer 1987; Bigelow 1992; BonJour 1992, 1998; Burge 1998; Butchvarov 1970; Katz 1998; Plantinga 1993). This effort has sometimes been coupled with an attack on naturalistic epistemology, especially in BonJour 1994 and Katz 1998. Such coupling is not surprising, because naturalistic epistemology is often associated with thoroughgoing empiricism and (...) the rejection of the a priori. In this paper, however, I shall present a conception of naturalistic epistemology that is entirely compatible with a priori justification or knowledge. The resulting conception, I claim, gives us a better appreciation of the respective merits of the rational and the empirical, as well as a better understanding of how moderate epistemological naturalism comports, at least in principle, with moderate rationalism. This paper defends moderate rationalism; but it does not defend everything rationalists have often wanted, only what it is reasonable to grant them. (shrink)

This paper develops a normative account of epistemic luck, according to which the luckiness of epistemic luck is analyzed in terms of the expectations a subject is entitled to have when she satisfies the standards of epistemic justification. This account enables us to distinguish three types of epistemic luck—bad, good, and sheer—and to model the roles they play e.g. in Gettierization. One controversial aspect of the proposed account is that it is non‐reductive. While other approaches analyze epistemic luck in non‐epistemic (...) terms—either in modal terms (lack of safety) or in agential terms (lack of creditworthiness)—I argue that the non‐reductive nature of the normative account is actually a selling‐point relative to its competitors. (shrink)

Corroborative evidence may be understood as having two epistemic effects: a primary effect by which it offers direct evidence for some claim, and a secondary effect by which it bolsters the appraised probative, or evidential, value of some other piece of evidence for that claim. This paper argues that the bolstering effect of corroborative evidence is epistemically legitimate because corroboration provides a reason to count the belief based on the initial evidence as sensitive to, and safe from, defeat in a (...) way that it was not previously recognized to be. Discovering that our initial evidence tracks the truth in a way we previously did not recognize provides a reason to positively reappraise the probative value of that evidence. The final section of the paper relates the proposed sensitivity- and safety-based account of corroboration to an explanation-based account. (shrink)

Epistemic diversity is the ability or possibility of producing diverse and rich epistemic apparati to make sense of the world around us. In this paper we discuss whether, and to what extent, different conceptions of knowledge—notably as ‘justified true belief’ and as ‘distributed and embodied cognition’—hinder or foster epistemic diversity. We then link this discussion to the widespread move in science and philosophy towards monolingual disciplinary environments. We argue that English, despite all appearance, is no Lingua Franca, and we give (...) reasons why epistemic diversity is also deeply hindered is monolingual contexts. Finally, we sketch a proposal for multilingual academia where epistemic diversity is thereby fostered. (shrink)

Harry Frankfurt has famously criticized the principle of alternate possibilities—the principle that an agent is morally responsible for performing some action only if able to have done otherwise than to perform it—on the grounds that it is possible for an agent to be morally responsible for performing an action that is inevitable for the agent when the reasons for which the agent lacks alternate possibilities are not the reasons for which the agent has acted. I argue that an incompatibilist about (...) determinism and moral responsibility can safely ignore so-called “Frakfurt-style cases ” and continue to argue for incompatibilism on the grounds that determinism rules out the ability to do otherwise. My argument relies on a simple—indeed, simplistic—weakening of the principle of alternate possibilities that is explicitly designed to be immune to Frankfurt -style criticism. This alternative to the principle of alternate possibilities is so simplistic that it will no doubt strike many readers as philosophically fallow. I argue that it is not. I argue that the addition of one highly plausible premise allows for the modified principle to be employed in an argument for incompatibilism that begins with the observation that determinism rules out the ability to do otherwise. On the merits of this argument I conclude that deterministic moral responsibility is impossible and that Frankfurt ’s criticism of the principle of alternate possibilities—even if successful to that end—may be safely ignored. (shrink)

The Experimental Philosophy (“X-Phi”) movement applies the methodology of empirical sciences – most commonly empirical psychology – to traditional philosophical questions. In its radical, “negative” form, X-Phi uses the resulting empirical data to cast doubt on the reliability of common philosophical methods, arguing for radical reform of philosophical methodology.In this paper I develop two connected methodological worries about this second enterprise. The first concerns the data elicited by questionnaires and other empirical survey methods; recent work in political science suggests that (...) such surveys frequently do not elicit the participants’ candid judgements, but rather their expressions of certain attitudes and identifications. This possibility stymies the arguments from experimental data to a radical overhaul of philosophical methodology. The second builds on recent work by L.A. Paul and Kieran Healy concerning social science methodology, applying it to the use of those methods in X-Phi. It concerns experimental design where the treatment investigated is a “transformative” one; since a philosophical education is plausibly one such treatment, doubt is cast on any claim that apparent differences between the judgements of philosophers and ordinary folk has implications for philosophical methodology. (shrink)