Pragmatic vindicatory genealogies provide both a cause and a rationale and can thus affect the space of reasons. But how far is the space of reasons affected by this kind of genealogical argument? What normative and evaluative implications do these arguments have? In this paper, I unpack this issue into three different sub-questions and explain what kinds of reasons they provide, for whom are these reasons, and for what. In relation to this final sub-question I argue, most importantly, that these (...) arguments are ambiguous about what they give us reasons for, meaning that they can be interpreted both as justifications for recognizing the normative standing of certain norms, values, and practices - and thus for living by them - and as excuses for those that do so. I illustrate this point by reference to the genealogical vindication of honour cultures, showing how the vindicatory argument can illuminate such case as one of excusing moral ignorance. Drawing on legal theory and moral philosophy, I show that different evaluative and normative implications hang on the result of the interpretation as either justification or excuse, and show that this ambiguity is a virtue rather than a limitation. (shrink)

I respond to Tim Smartt’s (2023) skepticism about epistemic blame. Smartt’s skepticism is based on the claims that (i) mere negative epistemic evaluation can better explain everything proponents of epistemic blame say we need epistemic blame to explain; and (ii) no existing account of epistemic blame provides a plausible account of the putative force that any response deserving the label “blame” ought to have. He focuses primarily on the prominent “relationship-based” account of epistemic blame to defend these claims, arguing that (...) the account is explanatorily idle, and cannot distinguish between epistemically excused and epistemically blameworthy agents. I argue that Smartt mischaracterizes the account’s role for judgments of epistemic relationship impairment, leading to mistaken claims about the account’s predictions. I also argue that the very feature of the account that Smartt mischaracterizes is key to understanding what epistemic blame does for our epistemic responsibility practices that mere negative epistemic evaluation cannot. (shrink)

This article provides an overview of recent work on norms of inquiry. After some preliminaries about inquiry in §1, I discuss in §2 the ignorance norm for inquiry, presenting arguments for and against, as well as some alternatives. In §3, I consider its relation to the aim of inquiry. In §4, I discuss positive norms on inquiry: norms that require having rather than lacking certain states. Finally, in §5, I look at questions about the place of norms of inquiry within (...) normative epistemology. (shrink)

Standard arguments for Bayesian conditionalizing rely on assumptions that many epistemologists have criticized as being too strong: (i) that conditionalizers must be logically infallible, which rules out the possibility of rational logical learning, and (ii) that what is learned with certainty must be true (factivity). In this paper, we give a new factivity-free argument for the superconditionalization norm in a personal possibility framework that allows agents to learn empirical and logical falsehoods. We then discuss how the resulting framework should be (...) interpreted. Does it still model norms of rationality, or something else, or nothing useful at all? We discuss five ways of interpreting our results, three that embrace them and two that reject them. We find one of each kind wanting, and leave readers to choose among the remaining three. (shrink)

We regularly make graded normative judgements in the epistemic domain. Recent work in the literature examines degrees of justification, degrees of rationality, and degrees of assertability. This paper addresses a different dimension of the gradeability of epistemic normativity, one that has been given little attention. How should we understand degrees of epistemic criticizability? In virtue of what sorts of factors can one epistemic failing be worse than another? The paper develops a dual-factor view of degrees of epistemic criticizability. According to (...) the view, degrees of epistemic criticizability are (i) an inverse function of degrees of doxastic justification and (ii) a function of degrees of agent culpability. The paper develops an account of each factor, and explains how they should be weighted. The paper also addresses the importance of modelling degrees of epistemic criticizability in a broader context. I focus on the role that such a model can play in the ethics of epistemic criticism. (shrink)

In this paper I have two main aims. My first aim is to introduce the notion of bounded emotionality. This notion is the analogue of that of bounded rationality in behavioural economics. Bounded rationality says, roughly, that human beings are cognitively limited with respect to their processing and memory capacities. Bounded emotionality says that we are limited in our emotional capabilities, notably in the intensity, duration, and possible combinations of our emotional states. Bounded rationality is a foundational notion in behavioural (...) economics and has played an important role in various fields of philosophy as well. In particular, in epistemology bounded rationality has been thought to have implications with respect to our doxastic norms. My second aim in this paper is to suggest that bounded emotionality also has an important role to play in philosophy. As a case in point, I discuss the implications that bounded emotionality has for our doxastic norms. In particular, I argue that one is not obligated to believe something or to stop holding a belief if one could not believe/fail to believe it without having an emotional response that exceeds one's bounded emotional capacities. (shrink)

I argue that justification isn't just in the head. The argument is simple. We should be guided by our beliefs. We shouldn't be guided by anything to do what we shouldn't do. So, we shouldn't believe in ways that would guide us to do the things that we shouldn't. Among the various things we should do is discharge our duties (e.g., to fulfil our promissory obligations) and respect the rights of others (e.g., rights not to be harmed or killed by (...) agents acting on bad information). The grounds of our duties and obligations aren't just in the head. Thus, the conditions that bear on the justification of our beliefs cannot be contained wholly in our heads. The internalist might be right about aspects of normativity, but their theories tell us important normative truths without telling us the whole truth. In addition to norms that tell us how to process information, there are norms that tell us how we ought to live together. In information-asymmetry cases, these norms clearly come apart. Important normative questions about what we should do when agents (who, we might suppose, do what they subjectively ought to do) have interests that come into conflict can only be answered by externalist theories that recognise information-transcendent norms and normatively significant relations that don't supervene upon the information of any agent in particular. The internalist picture turns out to be disturbing precisely because it falls silent when we're faced with questions about how to resolve these conflicts. Resolving these conflicts should be a pressing concern for every normative theory. (shrink)

The New Evil Demon Problem presents a serious challenge to externalist theories of epistemic justification. In recent years, externalists have developed a number of strategies for responding to the problem. A popular line of response involves distinguishing between a belief’s being epistemically justified and a subject’s being epistemically blameless for holding it. The apparently problematic intuitions the New Evil Demon Problem elicits, proponents of this response claim, track the fact that the deceived subject is epistemically blameless for believing as she (...) does, not that she is justified for so believing. This general strategy—which I call the “unjustified-but-blameless maneuver”—is motivated, in part, by the assumption that the distinction between epistemic justification and blamelessness is merely an extension of the familiar distinction between moral justification and blamelessness. In this paper, I consider three ways of drawing the distinction between justification and blamelessness familiar from the moral domain: the first in terms of a connection with reactive attitudes, the second in terms of the distinction between wrongness and wronging, and the third in terms of reasons-responsiveness. All three ways of drawing the distinction, I argue, make it difficult to see how an analogous distinction in the epistemic domain could help externalists explain away the intuitions which underwrite the New Evil Demon Problem. Motivating the unjustified-but-blameless maneuver, I conclude, is a much less straightforward task than its proponents tend to assume. (shrink)

Can agents rationally inquire into things that they know? On my view, the answer is yes. Call this view the Compatibility Thesis. One challenge to this thesis is to explain why assertions like “I know that p, but I’m wondering whether p” sound odd, if not Moore-Paradoxical. In response to this challenge, I argue that we can reject one or both premises that give rise to it. First, we can deny that inquiry requires interrogative attitudes. Second, we can deny the (...) ignorance norm, on which agents are not permitted to both know and have interrogative attitudes, such as wondering. I argue that there are compelling reasons to deny the former and reasons to question the latter. Both options pave the way for further work on further inquiry. (shrink)

One of the main goals of epistemologists is to provide a substantive and explanatory account of the conditions under which a belief has some desirable epistemic status (typically, justification or knowledge). According to the reliabilist approach to epistemology, any adequate account will need to mention the reliability of the process responsible for the belief, or truth-conducive considerations more generally. Historically, one major motivation for reliabilism—and one source of its enduring interest—is its naturalistic potential. According to reliabilists, epistemic properties can be (...) explained in terms of reliability, which in turn can be understood without reference to any unreduced epistemic notions, such as evidence or knowledge. This article begins by surveying some of the main forms of reliabilism, concentrating on process reliabilism as a theory of justification. It proceeds to review some of the main objections to reliabilism, and some of the responses that have been offered on the reliabilist’s behalf. After canvassing some recent developments in reliabilist epistemology, the article concludes by considering various cousins and spin-offs of reliabilist epistemology, including virtue reliabilism and various evidentialist-reliabilist hybrids. (shrink)

Considerations of scientific evidence are often thought to provide externalism with the dialectical upper hand in the internalism–externalism debate. How so? A couple of reasons are forthcoming in the literature. (1) Williamson (2000) argues that the E = K thesis (in contrast to internalism) provides the best explanation for the fact that scientists appear to argue from premises about true propositions (or facts) that are common knowledge among the members of the scientific community. (2) Kelly (Philosophy Compass, 3 (5), 933–955, (...) 2008; 2016) argues that only externalism is suited to account for the public character of scientific evidence. In this article, I respond to Williamson and Kelly’s arguments. First, I show that the E = K thesis isn’t supported by the way in which we talk about scientific evidence, and that it is unable to account for facts about what has been regarded as scientific evidence and as justified scientific belief in the history of science. Second, I argue that there are internalist views that can account for the publicity of scientific evidence, and that those views indeed do better in that regard than the (externalist) view proposed by Kelly. The upshot is that considerations of scientific evidence do not favor externalism over internalism. (shrink)

This is a defence of externalism about knowledge and also about justification. In this paper, I argue that an important virtue of externalism about these notions is that externalism about justification helps to explain the value of (i.e., importance of) knowledge. I also develop and expand upon some of my earlier arguments for externalism that drew upon what's now known as 'morally loaded cases'. The virtue of externalism is that it's the only view that can both allow for certain kinds (...) of categorical normative requirements while also vindicating the idea that we ought to be guided by the beliefs that we ought to have. (Internalists either have to deny that we ought to be guided by the beliefs that we ought to have (which isn't very internalist!) or, failing that, revise our views about the existence of certain kinds of categorical requirements and tell us that we ought to be guided by our beliefs to do evil things (which isn't very nice!).). (shrink)

In this paper, I motivate a puzzle about epistemic rationality. On the one hand, there seems to be something problematic about frequently changing your mind. On the other hand, changing your mind once is often permissible. Why do one-off changes of mind seem rationally permissible, even admirable, while constant changes seem quintessentially irrational? The puzzle of fickleness is to explain this asymmetry. To solve the puzzle, I propose and defend the Ratifiable Reasoning Account. According to this solution, as agents redeliberate, (...) they gain two types of evidence. First, they gain inductive evidence that they will not stably settle their belief. Second, this inductive evidence affords higher-order evidence that they are unreliable at assessing the matter at hand. The fact that fickle agents gain this higher-order evidence explains why fickleness can be epistemically—not just practically—irrational. In addition to solving the puzzle, my account captures a wide range of contextual factors that are relevant for our judgments. (shrink)

On at least one of its uses, ‘higher-order evidence’ refers to evidence about what opinions are rationalized by your evidence. This chapter surveys the foundational epistemological questions raised by such evidence, the methods that have proven useful for answering them, and the potential consequences and applications of such answers.

Philosophy and Phenomenological Research, EarlyView.

Consider the claim that false beliefs can be justified (JFB). According to Williamson (forthcoming), the most promising argument for JFB is something like this: (1) if p is what one disposed to know or to believe truly would believe, then believing p is justified; (2) sometimes, one disposed to know or to believe truly would believe p even though p is false; so, JFB. But there are counterexamples to (1). I argue that this isn't the most promising argument for JFB. (...) Instead, the thought is that beliefs which manifest a disposition to know or to believe truly are justified. (1) should be replaced by: (1*) if believing p manifests a disposition to know or to believe truly then believing p is justified. (1*) is immune to the counterexamples. (shrink)

According to J=K, only beliefs that qualify as knowledge are epistemically justified. Traditionalists about justification have objected to this view that it predicts that radically deceived subjects do not have justified beliefs, which they take to be counter-intuitive. In response, proponents of J=K have argued that traditionalists mistake being justified with being excused in the relevant cases. To make this response work, Timothy Williamson has offered a dispositional account of excuse which has recently been challenged by Jessica Brown. She has (...) presented cases in which Williamson’s account excuses subjects believing things in an epistemically reckless fashion. To steer clear of Brown’s counterexamples, I argue for a modification of Williamson’s account that employs a more fine-grained notion of the dispositions involved. (shrink)

According to an appealing and common view, the moral status of an action – whether it is wrong, for example – is sometimes important in itself in terms of the moral status of other actions – especially those that respond to the original action. This view is especially influential with respect to the criminal law. It is accepted not only by legal moralists but also by adherents of the harm principle, for example. In this paper, I argue against this view. (...) The main arguments emphasize the distinctions between the moral status of actions, consequences, and agents. I argue that what matters, in terms of other actions, is not the moral status of the original action but rather other factors that may be confused with it, such as the moral status of its consequences – whether they are good or bad – and the moral status of the agent – whether she is praiseworthy or blameworthy. The intuitive appeal of the common view is, I argue, at least partly due to a conflation of these factors. Most importantly, once we recall the distinctions between these factors, we can see more clearly that this view lacks a compelling rationale. Or, at least, that it is based on assumptions that, first, are much more controversial than their conclusion, and, second, do not support every aspect of this view – and thus do not offer a unified foundation for this view. (shrink)

The epistemic relevance of forgiveness has been neglected by both the discussion of forgiveness in moral psychology and by social epistemology generally. Moral psychology fails to account for the forgiveness of epistemic wrongs and for the way that wrongs in general have epistemic implications. Social epistemology, for its part, neglects the way that epistemic trust is not only conferred but repaired. In this essay, I show that the repair of epistemic trust through forgiveness is necessary to the economy of knowledge (...) for fallible persons like us. Despite the fact that forgiveness is never included on lists of important intellectual virtues or epistemic activities, it is vital to our lives as social knowers. Likewise, an account of forgiveness that neglects its epistemic dimension is importantly incomplete. (shrink)