In this paper, I criticise one main strategy for supporting anti-intellectualism, the view that whether a subject knows may depend on the stakes. This strategy appeals to difficulties with developing contextualist and pragmatic treatments of the shiftiness of our talk about knowledge to motivate anti-intellectualism. I criticise this strategy by drawing an analogy between debates about causation and knowledge. In each case, talk about a phenomenon is shifty and contextualist and pragmatic explanations of the shifty talk face the same objections. (...) However, in the case of causation it would be implausible to argue that difficulties with the relevant contextualist and pragmatic accounts motivate a revisionary metaphysics of causation. I conclude that the defender of anti-intellectualism needs to employ a different strategy to defend her view. (shrink)

In this paper, I focus on the most important form of argument for anti-intellectualism, one that exploits alleged connections between knowledge and practical reasoning. I first focus on a form of this argument which exploits a universal principle, Sufficiency, connecting knowledge and practical reasoning. In the face of putative counterexamples to Sufficiency, a number of authors have attempted to reformulate the argument with a weaker principle. However, I argue that the weaker principles suggested are also problematic. I conclude that, so (...) far, there is no good argument for anti-intellectualism that rests on connections between knowledge and practical reasoning.Send article to KindleTo send this article to your Kindle, first ensure [email protected] is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about sending to your Kindle. Find out more about sending to your Kindle. Note you can select to send to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply. Find out more about the Kindle Personal Document Service.PRACTICAL REASONING, DECISION THEORY AND ANTI-INTELLECTUALISMVolume 9, Issue 1Jessica BrownDOI: https://doi.org/10.1017/epi.2011.4Your Kindle email address Please provide your Kindle [email protected]@kindle.com Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Dropbox To send this article to your Dropbox account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Dropbox. PRACTICAL REASONING, DECISION THEORY AND ANTI-INTELLECTUALISMVolume 9, Issue 1Jessica BrownDOI: https://doi.org/10.1017/epi.2011.4Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Google Drive To send this article to your Google Drive account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Google Drive. PRACTICAL REASONING, DECISION THEORY AND ANTI-INTELLECTUALISMVolume 9, Issue 1Jessica BrownDOI: https://doi.org/10.1017/epi.2011.4Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Export citation Request permission. (shrink)

It has become recently popular to suggest that knowledge is the epistemic norm of practical reasoning and that this provides an important constraint on the correct account of knowledge, one which favours subject-sensitive invariantism over contextualism and classic invariantism. I argue that there are putative counterexamples to both directions of the knowledge norm. Even if the knowledge norm can be defended against these counterexamples, I argue that it is a delicate issue whether it is true, one which relies on fine (...) distinctions among a variety of relevant notions of propriety which our intuitions may reflect. These notions variously apply to the agent herself, her character traits, her beliefs, her reasoning and any resultant action. Given the delicacy of these issues, I argue that the knowledge norm is not a fixed point from which to defend substantive and controversial views in epistemology. Rather, these views need to be defended on other grounds. (shrink)

I consider but reject one broad strategy for answering the threshold problem for fallibilist accounts of knowledge, namely what fixes the degree of probability required for one to know? According to the impurist strategy to be considered, the required degree of probability is fixed by one's practical reasoning situation. I distinguish two different ways to implement the suggested impurist strategy. According to the Relevance Approach, the threshold for a subject to know a proposition at a time is determined by the (...) practical reasoning situations she is then in to which that particular proposition is relevant. According to the Unity Approach, the threshold for a subject to know any proposition whatsoever at a time is determined by a privileged practical reasoning situation she then faces, most plausibly the highest stakes practical reasoning situation she is then in. I argue that neither way of implementing the impurist strategy succeeds and so impurism does not offer a satisfactory response to the threshold problem. (shrink)

I consider but reject one broad strategy for answering the threshold problem for fallibilist accounts of knowledge, namely what fixes the degree of probability required for one to know? According to the impurist strategy to be considered, the required degree of probability is fixed by one's practical reasoning situation. I distinguish two different ways to implement the suggested impurist strategy. According to the Relevance Approach, the threshold for a subject to know a proposition at a time is determined by the (...) practical reasoning situations she is then in to which that particular proposition is relevant. According to the Unity Approach, the threshold for a subject to know any proposition whatsoever at a time is determined by a privileged practical reasoning situation she then faces, most plausibly the highest stakes practical reasoning situation she is then in. I argue that neither way of implementing the impurist strategy succeeds and so impurism does not offer a satisfactory response to the threshold problem. (shrink)

I will ask the conditional question: if folk attributions of "know" are not sensitive to the stakes and/or the salience of error, does this cast doubt on contextualism or subject-sensitive invariantism (SSI)? I argue that if it should turn out that folk attributions of knowledge are insensitive to such factors, then this undermines contextualism, but not SSI. That is not to say that SSI is invulnerable to empirical work of any kind. Rather, I defend the more modest claim that leading (...) versions of SSI are not undermined by one particular kind of experimental result, namely the recent suggestion that knowledge attributions are insensitive to the stakes. (shrink)

When subjects violate epistemic standards or norms, we sometimes judge them blameworthy rather than blameless. For instance, we might judge a subject blameworthy for dogmatically continuing to believe a claim even after receiving evidence which undermines it. Indeed, the idea that one may be blameworthy for belief is appealed to throughout the contemporary epistemic literature. In some cases, a subject seems blameworthy for believing as she does even though it seems prima facie implausible that she is morally blameworthy or professionally (...) blameworthy. Such cases raise the question of whether one can be blameworthy for a belief in a specifically epistemic sense rather than in some already recognised sense, such as being morally or professionally blameworthy. A number of authors have recently argued that there is a moral or social sense in which one ought to conform one’s beliefs to the evidence. In this paper, I argue that even while accepting that there are moral and social norms governing belief, there are cases in which a subject is blameworthy for a belief but isn’t plausibly morally or socially blameworthy. If this latter view is correct, then we may need to develop a new account of blame which can be applied to beliefs which are not morally or socially blameworthy. (shrink)

This paper outlines the case for a future research program that uses the tools of experimental cognitive science to investigate questions that traditionally fall under the remit of the philosophy of historiography. The central idea is this – the epistemic profile of historians’ representations of the past is largely an empirical matter, determined in no small part by the cognitive processes that produce these representations. However, as the philosophy of historiography is not presently equipped to investigate such cognitive questions, legitimate (...) concerns about evidential quality go largely overlooked. The case of mental state representation provides an excellent illustration of this. Representations of past mental states – the thoughts and fears and knowledge and desires of past agents – play much the same evidential role in historiography as in everyday life, serving in the causal explanation of agents’ behaviors and supporting normative evaluation of those behaviors. However, we have good reason to suspect that the theory of mind processes that support these representations may be more susceptible to error when deployed in the context of historiography than under everyday conditions. This raises worries about the quality of evidence that theory of mind can provide historiography, worries which require experimental cognitive science to properly address. (shrink)

One prominent argument for pragmatic encroachment (PE) is that PE is entailed by a combination of a principle that states that knowledge warrants proper practical reasoning, and judgments that it is more difficult to reason well when the stakes go up. I argue here that this argument is unsuccessful. One problem is that empirical tests concerning knowledge judgments in high-stakes situations only sometimes exhibit the result predicted by PE. I argue here that those judgments that appear to support PE are (...) better interpreted not as judgments that the epistemic demands for knowing increase as one’s practical situation becomes more demanding, but instead as judgments reflecting a different kind of normative epistemic evaluation, namely whether one is acting in an epistemically responsible way. The general idea is that when someone treats a proposition as a reason for acting we can evaluate them epistemically both in terms of whether they know that proposition, as well as in terms of whether they are acting on their knowledge in the right kind of way. My charge against the PE proponent, then, is that she is interpreting judgments that are indicative of whether we are adhering to certain normative epistemic requirements generally as being indicative of whether we have knowledge specifically. There are, however, normative epistemic requirements that make demands of us that are indicative of something other than our possession of knowledge. (shrink)

I argue here for a view I call epistemic separabilism , which states that there are two different ways we can be evaluated epistemically when we assert a proposition or treat a proposition as a reason for acting: one in terms of whether we have adhered to or violated the relevant epistemic norm, and another in terms of how epistemically well-positioned we are towards the fact that we have either adhered to or violated said norm. ES has been appealed to (...) most prominently in order to explain why epistemic evaluations that conflict with the knowledge norm of assertion and practical reasoning nevertheless seem correct. Opponents of such a view are committed to what I call epistemic monism , which states that there is only one way we can be properly evaluated as epistemically appropriate asserters and practical reasoners, namely in terms of whether we have adhered to or violated the relevant norm. Accepting ES over EM has two significant consequences: first, a “metaepistemological” consequence that the structure of normative epistemic evaluations parallels that found in other normative areas , and second, that the knowledge norms of assertion and practical reasoning are no worse off than any alternatives in terms of either explanatory power or simplicity. (shrink)

Saul Kripke argued that the requirement that knowledge eliminate all possibilities of error leads to dogmatism . According to this view, the dogmatism puzzle arises because of a requirement on knowledge that is too strong. The paper argues that dogmatism can be avoided even if we hold on to the strong requirement on knowledge. I show how the argument for dogmatism can be blocked and I argue that the only other approach to the puzzle in the literature is mistaken.

This paper argues that a necessary condition on inferential knowledge is that one knows all the propositions that knowledge depends on. That is, I will argue in support of a principle I call the Knowledge from Knowledge principle: (KFK) S knows that p via inference or reasoning only if S knows all the propositions on which p depends. KFK meshes well with the natural idea that (at least with respect to deductively valid or induc- tively strong arguments) the epistemic status (...) of one’s belief in the conclusion of an argument is a function of the epistemic status of the attitudes one has to the premises of that argument. One gets what one puts in: S’s belief in the conclusion C of an argument A has epistemic status E for S only if S’s belief in each of the premises C depends on also has epistemic status E.1 This is compatible, of course, with the epistemic status of S’s conclusion being greater than the epistemic status of the premises on which the conclusion of her reasoning depends. Furthermore, even though KFK applies more straightforwardly to non-suppositional inferences, we can also plausibly apply the principle to sup- positional reasoning if we treat S’s assuming for the sake of argument that p,2 as S assuming for the sake of argument that she knows that p.3 Although extremely plausible, philosophers have failed to present a concerted case in support of KFK. Most of their energy goes to articulating and/or defending some form of closure principle for knowledge.4 What is more, recently versions of this principle have been dismissed as problematic but I think without the reasons in its support been fully appreciated. This paper is an e fort to change the current state of affairs. Its focus is positive, however: my goal is to make the best case I can in support of KFK.5 To that end, the paper presents the reasons we have to accept KFK (§1), consid- ers an objection to the principle (§2), and situates the principle in the broader normative context of knowledge norms (§3). (shrink)

This paper comprises a defence of Infallibilism about knowledge. In it, I articulate two arguments in favour of Infallibilism, and for each argument show that Infallibilism about knowledge does not lead to an unpalatable Scepticism if justified belief is neither necessary nor sufficient for knowledge, and if Fallibilism about justified belief is true.

The following claims are independently plausible but jointly inconsistent: (1) epistemic deontologism is correct (i.e., there are some beliefs we ought to have, and some beliefs we ought not to have); (2) we have no voluntary control over our beliefs; (3) S’s lack of control over whether she φs implies that S has no obligation to φ or to not φ (i.e., ought-implies-can). The point of this paper is to argue that there are active and passive aspects of belief, which (...) can come apart, and to argue that deontological epistemic evaluations apply to the active aspect of belief. (shrink)

Several authors have recently suggested that moral factors and norms `encroach' on the epistemic, and because of salient parallels to pragmatic encroachment views in epistemology, these suggestions have been dubbed `moral encroachment views'. This paper distinguishes between variants of the moral encroachment thesis, pointing out how they address different problems, are motivated by different considerations, and are not all subject to the same objections. It also explores how the family of moral encroachment views compare to classical pragmatic encroachment accounts.

A popular informal argument suggests that statistics about the preponderance of criminal involvement among particular demographic groups partially justify others in making defensive mistakes against members of the group. One could worry that evidence-relative accounts of moral rights vindicate this argument. After constructing the strongest form of this objection, I offer several replies: most demographic statistics face an unmet challenge from reference class problems, even those that meet it fail to ground non-negligible conditional probabilities, even if they did, they introduce (...) new costs likely to cancel out any justificatory contribution of the statistic, but even if they didn’t, demographic facts are the wrong sort to make a moral difference to agents’ negative rights. I conclude that the popular argument should be rejected, and evidence-relative theories do not have the worrisome implication. (shrink)

The Argument from Principles, the primary motivation for impurism or pragmatic encroachment theories in epistemology, is often presented as an argument for everyone—an argument that proceeds from harmless premises about the nature of rationally permissible action to the surprising conclusion that one’s knowledge is partly determined by one’s practical situation. This paper argues that the Argument from Principles is far from neutral, as it presupposes the falsity of one of impurism’s main competitors: epistemic contextualism. As a consequence, hybrid positions combining (...) impurism and contextualism—positions that impurists have sometimes hinted at in the literature—are, while logically consistent, ill-motivated. Once the impurist embraces contextualism, the Argument from Principles can no longer get off the ground. The paper concludes that those who make use of the Argument from Principles are committed to an invariantist impurism and their case in support of impurism can only ever be as strong as their case against contextualism. Given recent contextualist work on the semantics of ‘knowledge’-attributions, this is likely to turn out problematic for the impurists. (shrink)

Epistemic contextualism is widely believed to be incompatible with the recently popular view that knowledge is the norm of assertion, practical reasoning, or belief. I argue in this article that the problems arising for contextualism from the mentioned normative views are only apparent and can be resolved by acknowledging the fairly widespread phenomenon of non-obvious context-sensitivity (recently embraced by even some of contextualism's most ardent former critics). Building on recent insights about non-obvious context-sensitivity, the article outlines an independently attractive contextualist (...) account of the mentioned epistemic norms and provides a solution to the puzzles they give rise to in a contextualist framework. (shrink)

A review essay on Alexander Bird's book Knowing Science. The review examines Bird's reasons for thinking the human element in science may be entirely dispensable. It offers counterarguments highlighting problems with the idea that a group can know a proposition that none of its individual members know.

One of the most common excuses is ignorance. Ignorance does not always excuse, however, for sometimes ignorance is culpable. One of the most natural ways to think of the difference between exculpating and culpable ignorance is in terms of justification; that is, one’s ignorance is exculpating only if it is justified and one’s ignorance is culpable only if it not justified. Rosen :591–610, 2008) explores this idea by first offering a brief account of justification, and then two cases that he (...) claims are counter examples to the justification thesis. The aim of this paper is to defend the justification thesis against Rosen’s two cases. The argument will proceed in the following way. First, I clarify a few things about the nature of culpable ignorance generally and why the justification thesis is so intuitive. I then present Rosen’s purported counterexamples. Once this is done, I argue that Rosen misses an important view of justification in the epistemology literature that I call the pragmatic view. I present a general picture of the pragmatic view, and explain how it fits naturally with our practices of criticizing people’s beliefs, including claims of culpable ignorance. Finally, I address Rosen’s cases arguing that, if the pragmatic view is right, then Rosen’s cases are not counterexamples to the justification thesis. (shrink)

Many agree that one cannot consciously form a belief just because one wants to. And many also agree this is a puzzling component of our conscious belief-forming processes. I will look at three views on how to make sense of this puzzle and show that they all fail in some way. I then offer a simpler explanation that avoids all the pitfalls of those views, which is based instead on an analysis of our conscious reasoning combined with a commonly accepted (...) account of the concept of belief. I conclude that no epistemic norm or aim is actually needed to explain why we cannot deliberatively believe whatever we want. (shrink)

Many agree that one cannot consciously form a belief just because one wants to. And many also agree this is a puzzling component of our conscious belief-forming processes. I will look at three views on how to make sense of this puzzle and show that they all fail in some way. I then offer a simpler explanation that avoids all the pitfalls of those views, which is based instead on an analysis of our conscious reasoning combined with a commonly accepted (...) account of the concept of belief. I conclude that no epistemic norm or aim is actually needed to explain why we cannot deliberatively believe whatever we want. (shrink)

What is it to know someone? Epistemologists rarely take up this question, though recent developments make such inquiry possible and desirable. This paper advances an account of how such interpersonal knowledge goes beyond mere propositional and qualitative knowledge about someone, giving a central place to second-personal treatment. It examines what such knowledge requires, and what makes it distinctive within epistemology as well as socially. It assesses its theoretic value for several issues in moral psychology, epistemic injustice, and philosophy of mind. (...) And it offers an account of the complex content in play if interpersonal knowledge is to be understood in terms of its mental states and their functions. (shrink)

Knobe (2003a, 2003b, 2004b) and others have demonstrated the surprising fact that the valence of a side-effect action can affect intuitions about whether that action was performed intentionally. Here we report the results of an experiment that extends these findings by testing for an analogous effect regarding knowledge attributions. Our results suggest that subjects are less likely to find that an agent knows an action will bring about a side-effect when the effect is good than when it is bad. It (...) is further argued that these findings, while preliminary, have important implications for recent debates within epistemology about the relationship between knowledge and action. (shrink)

A number of researchers have begun to demonstrate that the widely discussed ?Knobe effect? (wherein participants are more likely to think that actions with bad side-effects are brought about intentionally than actions with good or neutral side-effects) can be found in theory of mind judgments that do not involve the concept of intentional action. In this article we report experimental results that show that attributions of knowledge can be influenced by the kinds of (non-epistemic) concerns that drive the Knobe effect. (...) Our findings suggest there is good reason to think that the epistemic version of the Knobe effect is a theoretically significant and robust effect, and that the goodness or badness of side-effects can often have greater influence on participant knowledge attributions than explicit information about objective probabilities. Thus, our work sheds light on important ways in which participant assessments of actions can affect the epistemic assessments participants make of agents? beliefs. (shrink)

Experimental philosophers have investigated various ways in which non‐epistemic evaluations can affect knowledge attributions. For example, several teams of researchers (Beebe and Buckwalter 2010; Beebe and Jensen 2012; Schaffer and Knobe 2012; Beebe and Shea 2013; Buckwalter 2014b; Turri 2014) report that the goodness or badness of an agent’s action can affect whether the agent is taken to have certain kinds of knowledge. These findings raise important questions about how patterns of folk knowledge attributions should influence philosophical theorizing about knowledge.

Why engage in inquiry? According to many philosophers, the goal of inquiring into some question is to come to know its answer. While this view holds considerable appeal, this paper argues that it stands in tension with another highly attractive thesis: knowledge does not require absolute certainty. Forced to choose between these two theses, I argue that we should reject the idea that inquiry aims at knowledge. I go on to develop an alternative view, according to which inquiry aims at (...) maximizing the epistemic value of our credences. This alternative view makes room for knowledge that falls shy of certainty, and it coheres nicely with a rich body of work in epistemic decision theory. I proceed to highlight the implications of this replacement for some important topics in epistemology, including the dogmatism paradox, the nature of interrogative attitudes, and the norm of practical reasoning. (shrink)

A provocative case for the inherently political nature of language In The Politics of Language, David Beaver and Jason Stanley present a radical new approach to the theory of meaning, offering an account of communication in which political and social identity, affect, and shared practices play as important a role as information. This new view of language, they argue, has dramatic consequences for free speech, democracy, and a range of other areas in which speech plays a central role. Drawing on (...) a wealth of disciplines, The Politics of Language argues that the function of speech—whether in dialogue, larger group interactions, or mass communication—is to attune people to something, be it a shared reality, emotion, or identity. Reconceptualizing the central ideas of pragmatics and semantics, Beaver and Stanley apply their account to a range of phenomena that defy standard frameworks in linguistics and philosophy of language—from dog whistles and covert persuasion to echo chambers and genocidal speech. The authors use their framework to show that speech is inevitably political because all communication is imbued with the resonances of particular ideologies and their normative perspectives on reality. At a time when democracy is under attack, authoritarianism is on the rise, and diversity and equality are being demanded, The Politics of Language offers a powerful new vision of the language of politics, ideology, and protest. (shrink)

Is knowledge necessary or sufficient or both necessary and sufficient for acceptable practical reasoning and rational action? Several authors (e.g., Williamson, Hawthorne, and Stanley) have recently argued that the answer to these questions is positive. In this paper I present several objections against this view (both in its basic form as well in more developed forms). I also offer a sketch of an alternative view: What matters for the acceptability of practical reasoning in at least many cases (and in all (...) the cases discussed by the defenders of a strong link between knowledge and practical reasoning) is not so much knowledge but expected utility. (shrink)

The possibility of knowledge attributions across contexts (where attributor and subject find themselves in different epistemic contexts) can create serious problems for certain views of knowledge. Amongst such views is subject—sensitive invariantism—the view that knowledge is determined not only by epistemic factors (belief, truth, evidence, etc.) but also by non—epistemic factors (practical interests, etc.). I argue that subject—sensitive invariantism either runs into a contradiction or has to make very implausible assumptions. The problem has been very much neglected but is so (...) serious that one should look for alternative accounts of knowledge. (shrink)

Surprises are important in our everyday lives as well as in our scientific and philosophical theorizing—in psychology, information theory, cognitive-neuroscience, philosophy of science, and confirmation theory. Nevertheless, there is no satisfactory theory of what makes something surprising. It has long been acknowledged that not everything unexpected is surprising. The reader had no reason to expect that there will be exactly 190 words in this abstract and yet there is nothing surprising about this fact. We offer a novel theory that explains (...) when and why an unexpected fact is surprising. We distinguish between descriptive and normative notions of what is surprising; clarify the sense in which surprising facts are unexpected; and, finally, develop and defend the significance account of surprise, according to which a fact is surprising to an agent if and to the extent that it is both unexpected and significant to the agent. Since a surprising fact can be significant to an agent in various ways—personal, moral, epistemic, and aesthetic—surprise is not merely or primarily epistemic. Fitting surprise reflects more than a person’s view of what is; it reflects a person’s view of what is significant. (shrink)

Recently a number of philosophers have argued for a kind of encroachment of the practical into the epistemic. Fantl and McGrath, for example, argue that if a subject knows that p, then she is rational to act as if p. (Fantl and McGrath 2007) In this paper I make a preliminary case for what we might call encroachment in, not knowledge or justification, but epistemic excellence, recent accounts of which include those of Roberts and Wood (2007), Bishop and Trout (2005), (...) and Baehr (2011). I believe that practical considerations bear on whether a disposition is an epistemic excellence, and I propose a practical condition on epistemic excellence that is roughly analogous to the practical condition on knowledge proposed by Fantl and McGrath. Since the view is also an epistemic analogue to a kind of moral rationalism in ethics, we might also call it a variety of ‘epistemic rationalism’. (shrink)

The article presents information on the capabilities of Dretske-style analysis of knowing (DAK) and of several competing analyses with respect to accounting for the apparent facts. It informs that the DAK can ground plausible verdicts about knowledge and ignorance in cases involving lotteries. It further informs that the knowledge-efficacy donor imply the implausible thesis.

In this paper I compare Timothy Williamson's knowledge rule of assertion with Ishani Maitra and Brian Weatherson's action rule. The paper is in two parts. In the first part I present and respond to Maitra and Weatherson's master argument against the knowledge rule. I argue that while its second premise, to the effect that an action X can be the thing to do though one is in no position to know that it is, is true, its first premise is not: (...) the data do not support the claim that whenever X is the thing for one to do, one is in a position to assert that it is. In the second part I consider Maitra and Weatherson's alternative hypotheses, arguing that they do not provide a better explanation of the linguistic data. I conclude, in particular, that the knowledge rule is preferable to the action rule. (shrink)

The central thesis of this paper is that fake news and related phenomena serve as defeaters for knowledge transmission via journalistic channels. This explains how they pose a threat to democracy; and it points the way to determining how to address this threat. Democracy is both intrinsically and instrumentally good provided the electorate has knowledge (however partial and distributed) of the common good and the means of achieving it. Since journalism provides such knowledge, those who value democracy have a reason (...) to protect it. Hostile agents, however, can undermine both the effectiveness of democratic decision-making and faith in democracy itself, by deliberately promulgating fake news and hyper-partisan views; moreover, these effects can come about unintentionally on social media. I conclude that we may need to change, not just the way we process information online, but also the informational environment in which we operate. (shrink)

Maximize Expected Choiceworthiness (MEC) is a theory of decision-making under moral uncertainty. It says that we ought to handle moral uncertainty in the way that Expected Value Theory (EVT) handles descriptive uncertainty. MEC inherits from EVT the problem of fanaticism. Roughly, a decision theory is fanatical when it requires our decision-making to be dominated by low-probability, high-payoff options. Proponents of MEC have offered two main lines of response. The first is that MEC should simply import whatever are the best solutions (...) to fanaticism on offer in decision theory. The second is to propose statistical normalization as a novel solution on behalf of MEC. This paper argues that the first response is open to serious doubt and that the second response fails. As a result, MEC appears significantly less plausible when compared to competing accounts of decision-making under moral uncertainty, which are not fanatical. (shrink)

This article provides a brief overview of several formal frameworks concerning the relation between knowledge on the one hand, and obligation on the other. We discuss the paradox of the knower, knowledge based obligation, knowingly doing, deontic dynamic epistemology, descriptive obligations, and responsibilities as dynamic epistemology.

The primary aim of this paper is to defend the Lockean View—the view that a belief is epistemically justified iff it is highly probable—against a new family of objections. According to these objections, broadly speaking, the Lockean View ought to be abandoned because it is incompatible with, or difficult to square with, our judgments surrounding certain legal cases. I distinguish and explore three different versions of these objections—The Conviction Argument, the Argument from Assertion and Practical Reasoning, and the Comparative Probabilities (...) Argument—but argue that none of them are successful. I also present some very general reasons for being pessimistic about the overall strategy of using legal considerations to evaluate epistemic theories; as we will see, there are good reasons to think that many of the considerations relevant to legal theorizing are ultimately irrelevant to epistemic theorizing. (shrink)

A characterization of epistemic rationality, or epistemic justification, is typically taken to require a process of conceptual clarification, and is seen as comprising the core of a theory of (epistemic) rationality. I propose to explicate the concept of rationality. -/- It is essential, I argue, that the normativity of rationality, and the purpose, or goal, for which the particular theory of rationality is being proposed, is taken into account when explicating the concept of rationality. My position thus amounts to an (...) instrumentalist position about theories of epistemic rationality. Since there are different purposes, or goals, for which theories of rationality are proposed, the method of explication leaves room for different characterizations of rationality. I focus on two such (kinds of) purposes: first, the purpose of guiding the formation (or maintenance) of doxastic states and, second, the purpose of assessing (the formation or maintenance of) doxastic states. I conclude by outlining a pluralistic picture concerning rationality. (shrink)

Los recientes avances en neurociencia, y en las ciencias de la vida en general, han hecho posible no solo tratar y restaurar las funciones dañadas, sino la posibilidad de algún día mejorar las funciones en la población saludable. Las amplias aplicaciones de la biotecnología y medicación farmacológica se dirigen a los mecanismos próximos que se consideran deficitarios en los pacientes. Recientemente, se ha mostrado como algunas de estas medicaciones pueden afectar comportamientos complejos humanos, como la moral en personas saludables, lo (...) cual abre la puerta para un entendimiento más profundo de la naturaleza humana. ¿Hasta que punto es éticamente permisible alterar la neuroquímica o modular una región cerebral para intervenir en el comportamiento moral?, ¿es intrínsecamente malo la biomejora moral?, ¿cómo podemos conocer los efectos adversos y cómo sopesarlos en un análisis coste/beneficio de una intervención?, ¿la biomejora moral supone una amenaza a la libertad? Considerando dos posturas opuestas, DeGrazia y Harris, sobre los retos éticos de la biomejora moral se sugiere que si los principios tradicionales de la bioética como la seguridad, efectividad y universalidad se cumplen no hay nada malo en la biomejora moral per se y, por consiguiente, es éticamente permisible. (shrink)