I argue for a theory that combines elements of reliabilism and evidentialism.

Epistemic trust is crucial for science. This article aims to identify the kinds of assumptions that are involved in epistemic trust as it is required for the successful operation of science as a collective epistemic enterprise. The relevant kind of reliance should involve working from the assumption that the epistemic endeavors of others are appropriately geared towards the truth, but the exact content of this assumption is more difficult to analyze than it might appear. The root of the problem is (...) that methodological decisions in science typically involve a complex trade-off between the reliability of positive results, the reliability of negative results, and the investigation's power. Which balance between these is the ‘correct’ one can only be determined in light of an evaluation of the consequences of all the different possible outcomes of the inquiry. What it means for the investigation to be ‘appropriately geared towards the truth’ thus depends on certain value judgments. I conclude that in the optimal case, trusting someone in her capacity as an information provider also involves a reliance on her having the right attitude towards the possible consequences of her epistemic work. 1 Introduction2 Epistemic Reliance within the Sciences3 Methodological Conventionalism4 Trust in Science5 Conclusions. (shrink)

Recent years have seen a surge in online collaboration between experts and amateurs on scientific research. In this article, we analyse the epistemological implications of these crowdsourced projects, with a focus on Zooniverse, the world’s largest citizen science web portal. We use quantitative methods to evaluate the platform’s success in producing large volumes of observation statements and high impact scientific discoveries relative to more conventional means of data processing. Through empirical evidence, Bayesian reasoning, and conceptual analysis, we show how information (...) and communication technologies enhance the reliability, scalability, and connectivity of crowdsourced e-research, giving online citizen science projects powerful epistemic advantages over more traditional modes of scientific investigation. These results highlight the essential role played by technologically mediated social interaction in contemporary knowledge production. We conclude by calling for an explicitly sociotechnical turn in the philosophy of science that combines insights from statistics and logic to analyse the latest developments in scientific research. (shrink)

Epistemic diversity is widely approved of by social epistemologists. This paper asks, more specifi cally, how much epistemic diversity, and what kinds of epistemic diversity are normatively appropriate? Both laissez-faire and highly directive approaches to epistemic diversity are rejected in favor of the claim that diversity is a blunt epistemic tool. There are typically a number of diff erent options for adequate diversifi cation. The paper focuses on scientifi c domains, with particular attention to recent theories of smell.

But it’s not the mere fact that the RA theorist needs an account of ‘ruling out’ and ‘relevance’ that has tended to lead people to regard the RA approach with suspicion. In itself, this simply means that the RA theorist has some further work to do; and what theorist doesn’t? No; the principal source of scepticism regarding the ability of the RA theorist to come up with a complete and satisfactory account of knowing stems, rather, from an unhappiness with the (...) specific elaborations of the core RA claim that various theorists have offered; for these elaborations have typically involved some rather controversial claims and/or assumptions, and it is against these claims/assumptions that the bulk of the criticism of the whole RA approach has been directed. (shrink)

Epistemic divergence occurs when different investigators give different answers to the same question using evidence-collecting methods that are not public. Without following the principle that scientific methods must be public, scientific communities risk epistemic divergence. I explicate the notion of public method and argue that, to avoid the risk of epistemic divergence, scientific communities should (and do) apply only methods that are public.

This paper explores the implications of the psychology of constructive memory for philosophical theories of the metaphysics of memory and for a central question in the epistemology of memory. I first develop a general interpretation of the psychology of constructive memory. I then argue, on the basis of this interpretation, for an updated version of Martin and Deutscher's influential causal theory of memory. I conclude by sketching the implications of this updated theory for the question of memory 's status as (...) a generative epistemic source. (shrink)

Sixteenth-century Nahua philosophy understands neltiliztli (truth) and tlamitilizli (wisdom, knowledge) nonsemantically in terms of a complex notion consisting of well-rootedness, alethia ,authenticity, adeptness, moral righteousness, beauty, and balancedness. In so doing, it offers compelling a posteriori grounds for denying what Alvin Goldman calls veritism .Veritism defends the universality of correspondence (semantic) truth as well as the universal centrality of correspondence (semantic) truth to epistemology. Key Words: truth • veritism • Nahua philosophy • Aztec philopsophy • mesoamerican philosophy • teotl • (...) Alvin Goldman • Martin Heidegger. (shrink)

Robert Brandom argues for a “pragmatic phenomenalist account” of knowledge. On this account, we should understand our notion of justification in accordance with a Sellarsian social practice model, and there is nothing more to the phenomenon of knowledge than the proprieties of takings-as-knowing. I agree with these two claims. But Brandom's proposal is so sketchy that it is unclear how it can deal with a number of much-discussed problems in contemporary epistemology. The main purpose of this article is to develop (...) and defend a pragmatic phenomenalist account of knowledge by resolving those problems. I argue, in particular, that this account can accommodate both the lesson of the Gettier problem and the lesson of reliabilism simultaneously. -/- RÉSUMÉ: Robert Brandom soutient une «théorie pragmatique et phénomenaliste» de la connaissance. Selon cette théorie, nous devons comprendre notre notion de justification d'après un modèle sellarsien de la pratique sociale, et il n'y a rien d'autre dans phénomène de connaissance que la pertinence de «prendre-pour-connaître». Je suis tout à fait d'accord avec ces deux opinions. Mais la thèse de Brandom est si sommaire qu'il n'est pas évident de savoir comment elle peut trailer les nombreux problèmes discutés en épistémologie contemporaine. Le but principal de cet article est de développer et défendre une théorie pragmatique et phénomenaliste de la connaissance en résolvant ces problèmes. Je soutiens, en particulier, que cette théorie peut s'accorder en même temps à lerçon du problème de Gettier et au «fiabilisme». (shrink)

Naturalistic epistemology is accused of ruling out the normative element of epistemology. Different naturalistic responses are considered. It is argued that the content of attributions of knowledge is best understood in purely descriptive terms. So their normative force is merely hypothetical. Attributions of justified belief, on the other hand, do have intrinsic normativity. This derives from their role in our first-person deliberation of what to believe. It is suggested that the content of them is best captured in naturalistic terms by (...) accepting a dispositional analysis of justification that is a species of the generic dispositional conception of value. (shrink)

This article deals with the problematic concepts of the rational and the social, which have been typically seen as dichotomous in the history and philosophy of science literature. I argue that this view is mistaken and that the social can be seen as something that enables rationality in science, and further, that a scientific community as well as an individual can be taken as an epistemic subject. Furthermore, I consider how scientific communities could be seen as freely acting and choosing (...) agents. Fundamentally, this boils down to the question whether we accept the voluntarist conception of human beings, one consequence of which is that scientists possess, in principle, the capacity for deliberative reflection and choice. If this is accepted, we can talk about the degrees of autonomy that communities possess. I also examine what kinds of decisions an autonomous community should make in order to produce objective knowledge. My suggestion is that objectivity be understood as intersubjectivity: a view is objective when it has been exposed to critical reflection from various points of view, and due to this, transcends subjective idiosyncrasies. (shrink)

In the first part ("Determination"), I consider different notions of determination, contrast and compare modal with non-modal accounts and then defend two a-modality theses concerning essence and supervenience. I argue, first, that essence is a a-modal notion, i.e. not usefully analysed in terms of metaphysical modality, and then, contra Kit Fine, that essential properties can be exemplified contingently. I argue, second, that supervenience is also an a-modal notion, and that it should be analysed in terms of constitution relations between properties. (...) In the second part ("A Theory of Truthmaking"), I first review the literature on ontological commitment, and argue that the notion of truthmaking is better suited to play its explanatory rôle. I then argue that we should take truthmaker theory seriously, and that we should provide actual truthmakers for all truths there are. In the last chapter of this part, I review Armstrong's truthmaker theories and argue that they are unsatisfactory. I generalise my criticism to an argument against truthmaker necessitarianism, the view that truthmakers necessarily make true the truths they are truthmakers of. In the third part ("Properties and their Kind(s)"), I discuss qualitative determination. I present and endorse the truthmaker argument for universals, and defend universalism against friends of tropes, states of affairs and facts. I then give a novel characterisation of the important class of intrinsic properties, building on Lewis' work. With a workable notion of intrinsicness at hand, I argue that relations are ontologically – but not "ideologically" – dispensable: qualitative determination in general is a matter of intrinsic structure. In the future, I plan to add two parts and to publish my thesis as a book: In the fourth part ("Exemplification"), I argue for the existence of an exemplification relation tying universals and particulars together. I derive theoretical benefits from this relation by providing adverbialist theories of modality and tense and identify exemplification with a type of parthood. In the fifth part ("Qua qua qua"), I investigate the curious and interesting ontological category of so-called "qua-objects" (Picasso-as-a-painter, for example) and argue that they exist, are not identical with transworld indidivuals or modal parts and that they provide (contingent) truthmakers for all true predications. (shrink)

The ultimatum game is a simple bargaining situation where the behavior of people frequently contradicts the optimal strategy according to classical game theory. Thus, according to many scholars, the commonly observed behavior should be considered irrational. We argue that this putative irrationality stems from a wrong conception of metanormativity (the study of norms about the establishment of norms). After discussing different metanormative conceptions, we defend a Quinean, naturalistic approach to the evaluation of norms. After reviewing empirical literature on the ultimatum (...) game, we argue that the common behavior in the ultimatum game is rational and justified. We therefore suggest that the norms of economic rationality should be amended. (shrink)

Since anonymous agents can spread misinformation with impunity, many people advocate for greater accountability for internet speech. This paper provides a veritistic argument that accountability mechanisms can cause significant epistemic problems for internet encyclopedias and social media communities. I show that accountability mechanisms can undermine both the dissemination of true beliefs and the detection of error. Drawing on social psychology and behavioral economics, I suggest alternative mechanisms for increasing the trustworthiness of internet communication.

In this essay we provide (1) an argument for why ethics should be naturalized, (2) an analysis of why it is not yet naturalized, (3) a defense of ethical naturalism against two fallacies—Hume’s and Moore’s—that ethical naturalism allegedly commits, and (4) a proposal that normative ethics is best conceived as part of human ecology committed to pluralistic relativism. We explain why naturalizing ethics both entails relativism and also constrains it, and why nihilism about value is not an especially worrisome for (...) ethical naturalists. The substantive view we put forth constitutes the essence of Duke Naturalism. (NOTE: This is a slightly modified reprint of Flangan et al 2007 of the same title.). (shrink)

According to intellectualism, what a person knows is solely a function of the evidential features of the person's situation. Anti-intellectualism is the view that what a person knows is more than simply a function of the evidential features of the person's situation. Jason Stanley (2005) argues that, in addition to “traditional factors,” our ordinary practice of knowledge ascription is sensitive to the practical facts of a subject's situation. In this paper, we investigate this question empirically. Our results indicate that Stanley's (...) assumptions about knowledge ascriptions do not reflect our ordinary practices in some paradigmatic cases. If our data generalize, then arguments for anti-intellectualism that rely on ordinary knowledge ascriptions fail: the case for anti-intellectualism cannot depend on our ordinary practices of knowledge ascription. (shrink)

Wie ist es wohl, eine Fledermaus zu sein? Wäre ein rein physikalisches Duplikat von mir nur ein empfindungsloser Zombie? Muss man sich seinem Schicksal ergeben, wenn man sich unfreiwillig als lebensnotwendige Blutwaschanlage eines weltberühmten Violinisten wieder findet? Kann man sich wünschen, der König von China zu sein? Bin ich vielleicht nur ein Gehirn in einem Tank mit Nährflüssigkeit, das die Welt von einer Computersimulation vorgegaukelt bekommt? Worauf beziehen sich die Menschen auf der Zwillingserde mit ihrem Wort 'Wasser', wenn es bei (...) ihnen gar kein H2O gibt? -/- Diese und weitere seltsame Fragen sind das tägliche Brot vieler professioneller Philosophen. Die abstrusen Umstände, die dabei geschildert werden, nennt man "Gedankenexperimente". -/- Was soll die Erörterung dieser Szenarien, die sich so weit von unserem alltäglichen Leben, z.T. außerhalb der Grenzen unserer Wirklichkeit abspielen? Welche Rolle spielen diese "Gedankenexperimente" in der philosophischen Methodologie? Ist diese Rolle überhaupt berechtigt? -/- Das vorliegende Buch gibt Antworten auf diese Fragen. Es stellt sich heraus, dass diese seltsamen Gedankenexperimente nicht nur berechtigte, sondern überaus wichtige Instrumente philosophischen Forschens darstellen. (shrink)

In this article, the author focuses on Philip Kitcher's and Alvin Goldman's economic models of the social character of scientific knowledge production. After introducing some relevant methodological issues in the social sciences and characterizing Kitcher's and Goldman's models, the author goes on to show that special problems arise directly from the concept of an agent invoked in the models. The author argues that the two distinct concepts of agents, borrowed from economics and cognitive psychology, are inconsistent. Finally, the author discusses (...) some of the normative implications that arise from adopting economic concepts of agents in the study of science. (shrink)

In this paper I propose a naturalist account of the Buddhist epistemological discussion of svasaṃvitti ('self-awareness', 'self-cognition') following similar attempts in the domains of phenomenology and analytic epistemology. First, I examine the extent to which work in naturalized epistemology and phenomenology, particularly in the areas of perception and intentionality, could be profitably used in unpacking the implications of the Buddhist epistemological project. Second, I argue against a foundationalist reading of the causal account of perception offered by Dignāga and Dharmakīrti. Finally, (...) I argue that it is possible to read Dignāga's (and following him Dharmakīrti's) treatment of svasaṃvitti_ as offering something like a phenomenological account of embodied self-awareness. (shrink)

The Swamping Argument – highlighted by Kvanvig (2003; 2010) – purports to show that the epistemic value of truth will always swamp the epistemic value of any non-factive epistemic properties (e.g. justification) so that these properties can never add any epistemic value to an already-true belief. Consequently (and counter-intuitively), knowledge is never more epistemically valuable than mere true belief. We show that the Swamping Argument fails. Parity of reasoning yields the disastrous conclusion that nonfactive epistemic properties – mostly saliently justification (...) – are never epistemically valuable properties of a belief. We close by diagnosing why philosophers have been mistakenly attracted to the argument. (shrink)

One branch of Alvin Goldman's proposed "scientific epistemology" is devoted to the scientific study of how folk epistemic evaluators acquire and deploy the concepts of knowledge and justified belief. The author argues that such a "descriptive epistemology," as Goldman calls it, requires a more sophisticated theory of interpretation than is provided by the simulation theory Goldman adopts. The author also argues that any adequate account of folk epistemic concepts must reconstruct the intersubjective conceptual roles those concepts play in discursive practices. (...) In other words, descriptive epistemology also requires a theory of communicative action and an account of the practical abilities agents must have to engage in discursive practices. (shrink)

Evolutionary debunking arguments abound, but it is widely assumed that they do not arise for our perceptual beliefs about midsized objects, insofar as the adaptive value of our object beliefs cannot be explained without reference to the objects themselves. I argue that this is a mistake. Just as with moral beliefs, the adaptive value of our object beliefs can be explained without assuming that the beliefs are accurate. I then explore the prospects for other sorts of vindications of our object (...) beliefs—which involve “bootstrapping” from our experiences as of midsized objects—and I defend bootstrapping maneuvers against a variety of objections. Finally, I argue for an explanatory constraint on legitimate bootstrapping and show how some attempts to respond to debunking arguments run afoul of the constraint. (shrink)

A tese central do fiabilismo é que uma crença verdadeira é conhecimento apenas se foi produzida por um mecanismo que tende a gerar crenças verdadeiras. Como tanto o processo que gera uma dada crença quanto sua propensão a produzir crenças verdadeiras podem não ser apreendidos pelo sujeito a quem se atribui o conhecimento, o fiabilismo é uma teoria externista. A principal fonte de críticas ao fiabilismo reside precisamente na desvinculação entre o que torna crenças meramente verdadeiras conhecimento e a perspectiva (...) do sujeito. As diferentes versões do fiabilismo são diferentes respostas a esta crítica, quer pela aproximação com as ciências cognitivas e com o projeto naturalista, quer pela proposição de uma epistemologia da virtude. (shrink)

Suprotno općeprihvaćenom mišljenju, argumentiram da Gettierovi protuprimjeri za trodijelnu analizu znanja kao opravdanoga istinitog vjerovanja nisu uspjeli zato što uvjet opravdanja, a pogotovo uvjet istinitosti za znanje u tim slučajevima nisu jednoznačno ispunjeni. Jer sudovi u koje se vjeruje jesu semantički ambivalentni te se za njih ne može jasno reći jesu ili istiniti ili neistiniti, pa stoga ni jesu li predmeti opravdanih istinitih vjerovanja. To je zbog zbunjujuće semantičke uloge koju igra odreðeni opis i ekskluzivna disjunkcija . Stoga nijedan od (...) Gettierovih navodnih protuprimjera zapravo ne opovrgava trodijelnu analizu kao takvu, nego samo jednu njezinu interpretaciju. Gettierovi se slučajevi mogu u najboljem slučaju protumačiti kao oni koji zahtijevaju modifikaciju i poboljšanje tradicionalne analize, a ne kao oni koji zahtijevaju njezino zamjenjivanje. Neki se drugi gettierovski slučajevi, npr. oni koje su iznijeli Lehrer i Feldman, mogu razmatrati na analogan način.Contrary to the received view, I argue that Gettier’s counterexamples to the tripartite analysis of knowledge as justified true belief failed, because the justification condition and especially truth condition for knowledge in these cases are not unambiguously fulfilled. For the propositions believed are semantically ambiguous and cannot be clearly said to be either true or false and, therefore, to be the objects of justified true beliefs. This is due to the puzzling semantic role played by a definite description and an exclusive disjunction . Therefore, neither of Gettier’s alleged counterexamples does in fact refute the tripartite analysis as such, but only an interpretation of it. Gettier’s cases can be at best construed as demanding a modification and improvement of the traditional analysis and not as demanding its replacement. Some other Gettier-like cases, e.g. those proposed by Lehrer and Feldman, can be treated in an analogous manner. (shrink)

In this entry, I offer a critical analysis of virtue epistemology, which is a fundamental collection of recent approaches to epistemology. After a few remarks on the roots of this view, I reconstruct the key features of the two main accounts of virtue epistemology and I discuss how these accounts respond to some traditional epistemological challenges. -/- Questo contributo propone una disamina critica dell’epistemologia delle virtù, una delle correnti più importanti della teoria della conoscenza contemporanea. Dopo un breve affondo sulle (...) origini di questa corrente, vengono analizzate le caratteristiche dei due approcci fondamentali all’epistemologia delle virtù e le risposte che essi offrono ad alcuni problemi epistemologici tradizionali. (shrink)

The topic of this study is to what extent standards of rational inquiry can be rationally criticized and revised. It is argued that it is rational to treat all such standards as open to criticism and revision. Arguments to the effect that we are fallible with regard to all standards of rational inquiry are presented. Standards cannot be ultimately justified and with certainty established either as adequate or as inescapable presuppositions. Apel's attempt to give ultimate justifications of certain moral and (...) logical rules is examined and criticized. Special attention is given to our fallibility with regard to logical inference rules. The idea that certain logical rules cannot be put into question because any critical argument presupposes them is criticized. It has been claimed that there must be some basic standards which are such that they cannot be rationally evaluated and hence are rationally unrevisable. This is called "the unrevisability thesis". Related to this thesis is the normative policy according to which rationality requires that some standards be treated as unrevisable, the unrevisability policy. Two arguments that have been used to defend the unrevisability thesis and policy are examined and criticized. The conclusion is that we are not forced to accept either the thesis or the policy. The negation of the unrevisability policy is the revisability policy, according to which it is rational to treat all standards as open to rational criticism and revision. Objections that have been directed against the revisability policy are discussed and criticized. According to the objections, the revisability policy leads to rationality relativism. These objections are refuted, and it is argued that it is, on the contrary, rational to adopt the revisability policy and treat all standards of rational inquiry as criticizable and revisable. It is proposed that the rational change of standards should be viewed as a bootstrap process. General features of a bootstrap view of rational change of standards are presented, and it is argued that it is impossible to formulate a real theory of bootstrapping. Two models of standard change are presented and discussed: Laudan's reticulated model of scientific rationality and Briskman's bootstrap theory. It is claimed that in spite of defects and limitations, these models contribute to a richer understanding of bootstrapping. The fallibility and revisability of standards of rational inquiry have consequences for how the normativity of rationality should be understood. The book ends with an account of how the rationality of cognitive actions is related to the idea of the adequacy of standards. A distinction between absolute and standard-relative rationality is made, and it is argued that what an inquiring agent rationally ought to do coincides with what it is standard-relatively rational for him to do. It is shown that this view of rationality of inquiry is nevertheless inconsistent with rationality relativism, and that it is compatible with an objectivistic view of rationality. (shrink)

Traditional philosophy has been under attack from several quarters in recent years. The traditional philosopher views philosophy as an armchair discipline relying, for the most part, on reason and reflection. Some philosophers doubt the legitimacy of this type of inquiry. Their arguments usually occur along two dimensions. Some argue that the primary data source for the armchair philosopher--intuition--does not provide evidence for philosophical theories. Others argue that conceptual analysis, which is the preferred method of inquiry for armchair philosophers, can't yield (...) the results the philosopher is looking for, since concepts like 'knowledge' or 'free-will' vary from culture to culture or even between persons within a culture. Finally, some philosophers argue that we should abandon the armchair program because philosophy should be an empirical enterprise continuous with the sciences. I argue that attempts to undermine intuition fail and that one can justify the evidential status of intuition in a non-question begging way. I then argue that attacks on the belief in shared concepts do not succeed because they often conflate the nature of scientific objects with those of interest to the philosopher. However, if concepts do vary from culture to culture, I show that the philosopher need not abandon the armchair. She can still do conceptual analysis but it will be only the entry point into the philosophical dialogue. I apply this approach to epistemology arguing that the central epistemic questions ought to be the existential and the normative. This approach helps to vindicate epistemic internalism. (shrink)