This work investigates intuitions' nature, demonstrating how philosophers can best use them in epistemology. First, the author considers several paradigmatic thought experiments in epistemology that depict the appeal to intuition. He then argues that the nature of thought experiment-generated intuitions is not best explained by an a priori Platonism. Second, the book instead develops and argues for a thin conception of epistemic intuitions. The account maintains that intuition is neither a priori nor a posteriori but multi-dimensional. It is an intentional (...) but non-propositional mental state that is also non-conceptual and non-phenomenal in nature. Moreover, this state is individuated by its progenitor, namely, the relevant thought experiment. Third, the author provides an argument for the evidential status of intuitions based on the correct account of the nature of epistemic intuition. The suggestion is the fitting-ness approach: intuition alone has no epistemic status. Rather, intuition has evidentiary value as long as it fits well with other pieces into a whole, namely, the pertinent thought experiment. Finally, the book addresses the key challenges raised by supporters of anti-centrality, according to which philosophers do not regard intuition as central evidence in philosophy. To that end, the author responds to them, showing that they fail to affect the account of intuition developed in this book. This text appeals to students and researchers working in epistemology. (shrink)

I argue that the skeptical force of a disagreement is mitigated to the extent that it is fundamental, where a fundamental disagreement is one that is driven by differences in epistemic starting points. My argument has three steps. First, I argue that proponents of conciliatory policies have good reason to affirm a view that I call “instrumentalism,” a view that commends treating our doxastic inclinations like instrumental readouts. Second, I show that instrumentalism supplies a basis for demanding conciliatory requirements in (...) superficial disagreements but not in fundamental disagreements. Third, I argue that the frequently invoked “independence” principle, which arguably would require significant conciliation in fundamental disputes, is unmotivated in light of the explanatory power of instrumentalism. The most plausible conciliatory view, then, is a weak conciliationism that features instrumentalism rather than independence as the central principle, and that therefore gives us a principled basis for thinking that fundamental disagreements should occasion less doxastic revision than shallow disagreements. (shrink)

This paper examines the question concerning the right model of epistemically rational dialogue. First of all, the main, though not undisputed, principles of rational dialogue are defined according to the contemporary field of the epistemology of disagreement. It then explains why even these principles are not sufficient for making the disagreement between believers and atheists not only a rational discourse but also a fruitful dialogue. This paper defends a thesis that the latter aim can be achieved with a proper model (...) of dialogue, which is found in Plato’s Laws – one of the first discussions between the believers and the atheists in the Western intellectual tradition. This model not only includes the contemporary principles of rational argument but also provides some new guidelines for the solution of problems that lead the believers and the atheists to the communicational dead end. (shrink)