Can understanding be transmitted by testimony, in the same sense that propositional knowledge can be transmitted by testimony? Some contemporary philosophers – call them testimonial understanding pessimists – say No, and others – call them testimonial understanding optimists – say Yes. In this chapter I will articulate testimonial understanding pessimism (§1) and consider some arguments for it (§2).

If an argument can be reconstructed in at least two different ways, then which reconstruction is to be preferred? In this paper I address this problem of argument reconstruction in terms of Ryle’s infinite regress argument against the view that knowledge-how requires knowledge-that. First, I demonstrate that Ryle’s initial statement of the argument does not fix its reconstruction as it admits two, structurally different reconstructions. On the basis of this case and infinite regress arguments generally, I defend a revisionary take (...) on argument reconstruction: argument reconstruction is mainly to be ruled by charity (viz. by general criteria which arguments have to fulfil in order to be good arguments) rather than interpretation. (shrink)

Intellectualists claim that knowing how to do something is a matter of knowing, for some w, that w is a way to do that thing. However, standard accounts fail to account for the way that knowing how sometimes seems to require ability. I argue that the way to make sense of this situation is via a ‘subject-specific’ intellectualism according to which knowing how to do something is a matter of knowing that w is a way for some relevant person to (...) do that thing, but who the relevant person is can change from context to context. If it is the utterer themselves, then knowing how will require ability, but otherwise it will not. (shrink)

ABSTRACTAchievements are among the things that make a life good. Assessing the plausibility of this intuitive claim requires an account of the nature of achievements. One necessary condition for achievement appears to be that the achieving agent acted competently, i.e. was not just lucky. I begin by critically assessing existing accounts of anti-luck conditions for achievements in both the ethics and epistemology literature. My own proposal is that a goal is reached competently, only if the actions of the would-be-achiever make (...) success likely, and that this is the reason why she acts that way. (shrink)

Anti-intellectualists in epistemology argue for the thesis that knowing-how is not a species of knowing-that, and most of them tend to avoid any use of the notion “knowing-that” in their explanation of intelligent action on pain of inconsistency. Intellectualists tend to disprove anti-intellectualism by showing that the residues of knowing-that remain in the anti-intellectualist explanation of intelligent action. Outside the field of epistemology, some philosophers who try to highlight the nature of their explanation of intelligent action in certain fields, such (...) as ethics, tend to classify themselves as intellectualist simply because they appeal to the notion of knowing-that in their explanation. In a word, the idea of knowing-that is harmful to the anti-intellectualist explanation of intelligent action, whether from an insider or outsider perspective. In this paper, I argue that these tendencies are unjustified because they are based on an unclear conception of anti-intellectualism. I shall use Gilbert Ryle’s anti-intellectualism as a paradigm with which to describe anti-intellectualism and to illustrate why the notion of knowing-that is not harmful to but is, on the contrary, beneficial to the anti-intellectualist explanation of intelligent action. If my explication of Ryle’s anti-intellectualism is correct, then most anti-intellectualists in the literature blindly worry about the notion of knowing-that, most intellectualists fire into the wrong flock, and some philosophers outside epistemology mischaracterize their own position. (shrink)

Knowing-how is currently a hot topic in epistemology. But what is the proper subject matter of a study of knowing-how and in what sense can such a study be regarded as epistemological? The aim of this paper is to answer such metaepistemological questions. This paper offers a metaepistemology of knowing-how, including considerations of the subject matter, task, and nature of the epistemology of knowing-how. I will achieve this aim, first, by distinguishing varieties of knowing-how and, second, by introducing and elaborating (...) the concept of hybrid knowing-how, which entails a combination of a ground-level ability and a meta-level perspective on that ability. The stance I wish to advocate is that the epistemology of knowing-how is a normative discipline whose main task is to study the nature and value of human practical intelligence required to do things in a particular manner. (shrink)

There is considerable agreement among epistemologists that certain abilities are constitutive of understanding-why. These abilities include: constructing explanations, drawing conclusions, and answering questions. This agreement has led epistemologists to conclude that understanding is a kind of know-how. However, in this paper, I argue that the abilities constitutive of understanding are the same kind of cognitive abilities that we find in ordinary cases of knowledge-that and not the kind of practical abilities associated with know-how. I argue for this by disambiguating between (...) different senses of abilities that are too often lumped together. As a consequence, non-reductionists about understanding—those that claim that understanding-why is not reducible to knowledge-that—need to find another way to motivate the view. In the end, the fact that abilities are constitutive of understanding-why does not give us reason to conclude that understanding is a kind of know-how. (shrink)

In recent years, many philosophers of religion have turned their attention to the topic of faith. Given the ubiquity of the word “faith” both in and out of religious contexts, many of them have chosen to begin their forays by offering an analysis of faith. But it seems that there are many kinds of faith: religious faith, non‐religious faith, interpersonal faith, and propositional faith, to name a few. In this article, I discuss analyses of faith that have been offered and (...) point out the dimensions along which they differ. (shrink)

Arguments for the importance of neuroscience reach across many disciplines. Advocates of neuroscience have made wide-ranging claims for neuroscience in the realms of ethics, value, and law. In law, for example, many scholars have argued for an increased role for neuroscientific evidence in the assessment of criminal responsibility. In this article, we take up claims for the explanatory role of neuroscience in matters of morals and law. Drawing on our previous work together, we assess the cogency of neuroscientific explanations of (...) three issues that arise in these domains: rule-following, interpretation, and knowledge. We critique these explanations and in general challenge claims as to the efficacy of the neuroscientific accounts. (shrink)

We begin with a puzzle: why do some know-how attributions entail ability attributions while others do not? After rejecting the tempting response that know-how attributions are ambiguous, we argue that a satisfactory answer to the puzzle must acknowledge the connection between know-how and concept possession (specifically, reasonable conceptual mastery, or understanding). This connection appears at first to be grounded solely in the cognitive nature of certain activities. However, we show that, contra anti-intellectualists, the connection between know-how and concept possession can (...) be generalized via reflection on the cognitive nature of intentional action and the potential of certain misunderstandings to undermine know-how even when the corresponding abilities and associated propositional knowledge are in place. Such considerations make explicit the intimate relation between know-how and understanding, motivating a general intellectualist analysis of the former in terms of the latter. (shrink)

Many scholars note that the Analects, and Confucian philosophy more generally, hold a conception of knowing that more closely approximates ‘knowing-how’ than ‘knowing-that’. However, I argue that this description is not sufficiently sensitive to the concerns of the early Confucians and their focus on self-cultivation. I propose that a particular conception of knowing—knowing to act in the moment—is better suited to capturing the Analects’ emphasis on exemplary lives in actual contexts. These investigations might also contribute to discussions on know-how in (...) epistemology in western philosophy. (shrink)

Gilbert Ryle famously wrote that practical knowledge (knowing how) is distinct from propositional knowledge (knowing that). This claim continues to have broad philosophical appeal, and yet there are many unsettled questions surrounding Ryle’s basic proposal. In this article, I return to his original work in order to perform some intellectual archeology. I offer an interpretation of Ryle’s concept of action that I call ‘adverbialism’. Actions are constituted by bodily behaviours performed in a certain mode, style or manner. I present various (...) challenges to adverbialism – scenarios in which it seems we publicly behave one way, but privately feel another. And I offer a response – Ryle’s stated practice of re-describing those situations in ways that pose no threat to his adverbialism. I also present an interpretation of practical knowledge in Ryle’s work. Knowing how is a special kind of action, undertaken only when we progressively self-modify our behaviours in the presence of new challenges or opportunities. (shrink)

What does it take for some epistemological thinking to be epistemically justified? Indeed, is that outcome even possible? This paper argues that it is not possible: no epistemological thinking can ever be epistemically justified. A vicious infinite regress of epistemological reflection is the price that would have to be paid for having some such justification. Clearly, that price would be too high.

In this paper I will offer a comprehensive defense of the safety account of knowledge against counterexamples that have been recently put forward. In Sect. 2, I will discuss different versions of safety, arguing that a specific variant of method-relativized safety is the most plausible. I will then use this specific version of safety to respond to counterexamples in the recent literature. In Sect. 3, I will address alleged examples of safe beliefs that still constitute Gettier cases. In Sect. 4, (...) I will discuss alleged examples of unsafe knowledge. In Sect. 5, I will address alleged cases of safe belief that do not constitute knowledge for non-Gettier reasons. My overall goal is to show that there are no successful counterexamples to robust anti-luck epistemology and to highlight some major presuppositions of my reply. (shrink)

Is there a successful regress argument against intellectualism? In this article I defend the negative answer. I begin by defending Stanley and Williamson's (2001) critique of the contemplation regress against Noë (2005). I then identify a new argument – the employment regress – that is designed to succeed where the contemplation regress fails, and which I take to be the most basic and plausible form of a regress argument against intellectualism. However, I argue that the employment regress still fails. Drawing (...) on the previous discussion, I criticise further regress arguments given by Hetherington (2006) and Noë (2005). (shrink)

Reductive intellectualists about knowledge-how hold, contra Ryle, that knowing how to do something is just a kind of propositional knowledge. In a similar vein, traditional reductivists about understanding-why insist, in accordance with a tradition beginning with Aristotle, that the epistemic standing one attains when one understands why something is so is itself just a kind of propositional knowledge—viz., propositional knowledge of causes. A point that has been granted on both sides of these debates is that if these reductive proposals are (...) right, then knowledge-how and understanding-why should be susceptible to the same extent as knowledge-that is to being undermined by epistemic luck. This paper reports experimental results that test these luck-based predictions. Interestingly, these results suggest a striking positive correlation between self-reported philosophical expertise and attributions of knowledge-how, understanding-why and knowledge-that which run contrary to reductive proposals. We contextualize these results by showing how they align very well with a particular kind of overarching non-reductive proposal, one that two of the authors have defended elsewhere according to which knowledge-how and understanding-why, but not knowledge-that, essentially involve cognitive achievement. We conclude by situating the interpretive narrative advanced within contemporary discussions about the role of expertise in philosophical judgment. (shrink)

It has been claimed that the attempt to analyze know-how in terms of propositional knowledge over-intellectualizes the mind. Exploiting the methods of so-called “experimental philosophy”, we show that the charge of over-intellectualization is baseless. Contra neo-Ryleans, who analyze know-how in terms of ability, the concrete-case judgments of ordinary folk are most consistent with the view that there exists a set of correct necessary and sufficient conditions for know-how that does not invoke ability, but rather a certain sort of propositional knowledge. (...) To the extent that one’s considered judgments agree with those of the folk (or to the extent that one is unwilling to contravene widespread judgments), this constitutes a strong prima facie case against neo-Ryleanism. (shrink)

In the broadest sense, Propositionalism is the view that knowing how to do something first requires our possessing appropriate propositional attitudes about an action. Non-propositionalism concerning knowing how, is the rejection of propositionalism. This distinction, and the rejection of propositionalism is typically traced back to Gilbert Ryle. In the 21st century, propositionalists have tried to turn the tables with a quick and decisive argument against non-propositionalism. According to the argument from pervasive inability, since (1) There are numerous cases in which (...) someone knows how to do something while possessing a pervasive inability to perform the action she knows how to do, and (2) these cases can be unproblematically explained to be instances of knowing how by propositionalism, but (3) these cases cannot be explained to be instances of knowing how by non-propositionalism, therefore (4) non-propositionalism must be rejected in favor of propositionalism. In this paper, through a careful examination of proposed cases, I argue that premise two is not true, and by correcting propositionalists’ mischaracterization of non-propositionalism, I argue that premise three is also not true. As a result, the argument from pervasive inability fails to provide a decision between propositionalism and non-propositionalism concerning knowing how. (shrink)

A conspicuous oversight in recent debates about the vexed problem of the value of knowledge has been the value of knowledge-how. This would not be surprising if knowledge-how were, as Gilbert Ryle [1945, 1949] famously thought, fundamentally different from knowledge-that. However, reductive intellectualists [e.g. Stanley and Williamson 2001; Brogaard 2008, 2009, 2011; Stanley 2011a, 2011b] maintain that knowledge-how just is a kind of knowledge-that. Accordingly, reductive intellectualists must predict that the value problems facing propositional knowledge will equally apply to knowledge-how. (...) We show, however, that this is not the case. Accordingly, we highlight a value-driven argument for thinking that knowledge-how and knowledge-that come apart. (shrink)

In this article I have two primary goals. First, I present two recent views on the distinction between knowledge-that and knowledge-how (Stanley and Williamson, The Journal of Philosophy 98(8):411–444, 2001; Hetherington, Epistemology futures, 2006). I contend that neither of these provides conclusive arguments against the distinction. Second, I discuss studies from neuroscience and experimental psychology that relate to this distinction. Having examined these studies, I then defend a third view that explains certain relevant data from these studies by positing the (...) double dissociation of knowledge-that and knowledge-how and that is also able to do explanatory work elsewhere. (shrink)

This compilation of references includes all references for the knowledge-how chapters included in Bengson & Moffett's edited volume. The volume and the compilation of references may serve as a good starting point for people who are unfamiliar with the philosophical literature on knowledge-how.

The distinction between knowing how to do something and knowing that something is the case is a piece of common sense. Still, it has been suggested that one of these concepts can be reduced to the other one. Intellectualists like Jason Stanley (2011) try to reduce know-how to propositional knowledge, while practicalists like Stephen Hetherington (2011) try to reduce propositional knowledge to know-how. I argue that both reductionist programs fail because they make the manifestations of the knowledge to be reduced (...) unintelligible. Contrary to both, I suggest that know-how and propositional knowledge are distinct, but conceptually interdependent. (shrink)

Ordinary Language Philosophy has largely fallen out of favour, and with it the belief in the primary importance of analyses of ordinary language for philosophical purposes. Still, in their various endeavours, philosophers not only from analytic but also from other backgrounds refer to the use and meaning of terms of interest in ordinary parlance. In doing so, they most commonly appeal to their own linguistic intuitions. Often, the appeal to individual intuitions is supplemented by reference to dictionaries. In recent times, (...) Internet search engine queries for expressions of interest have become quite popular. Apparently, philosophers attempt to surpass the limits of their own linguistic intuitions by appealing to experts or to factual uses of language. I argue that this attempt is commendable but that its execution is wanting. Instead of appealing to dictionaries or Internet queries, philosophers should employ computer-based linguistic corpora in order to confirm or falsify hypotheses about the factual use of language. This approach also has some advantages over methods employed by experimental philosophers. If the importance of ordinary language is stressed, the use of linguistic corpora is hardly avoidable. (shrink)

Is knowledge-how a hidden knowledge-that, and therefore also a relation between an epistemic subject and a proposition? What is the connection between knowledge-how and knowledge-that? I will deal with both questions in the course of my paper. In the first part, I argue that the term ‘knowledge-how’ is an ambiguous term in a semantic pragmatic sense, blending two distinct meanings: ‘knowledge-how’ in the sense of knowledge-that, and ‘knowledge-how’ in the sense of an ability. In the second part of my paper, (...) I construe five alternative ways of correlating knowledge-that and knowledge-how in the sense of an ability. I will argue in favour of one of them. I will show that knowledge-how is not a species of knowledge-that but rather that knowledge-that is a species of knowledge-how. More specifically, dispositional knowledge-how is at the core of propositional knowledge-that and accordingly should be understood to be at the center of epistemology. (shrink)