According to the Path Principle, it is permissible to expand your set of beliefs iff (and because) the evidence you possess provides adequate support for such beliefs. If there is no path from here to there, you cannot add a belief to your belief set. If some thinker with the same type of evidential support has a path that they can take, so do you. The paths exist because of the evidence you possess and the support it provides. Evidential support (...) grounds propositional justification. -/- The principle is mistaken. There are permissible steps you may take that others may not even if you have the very same evidence. There are permissible steps that you cannot take that others can even if your beliefs receive the same type of evidential support. Because we have to assume almost nothing about the nature of evidential support to establish these results, we should reject evidentialism. (shrink)

The inductive argument from evil to the non-existence of God contains the premise that, probably, there is gratuitous evil. Some skeptical theists object: one's justification for the premise that, probably, there is gratuitous evil involves an inference from the proposition that we don't see a good reason for some evil to the proposition that it appears that there is no good reason for that evil, and they use a principle, "CORNEA," to block that inference. The common sense problem of evil (...) threatens the CORNEA move, because the common sense problem of evil does not involve any inference to justify the belief that there is gratuitous evil. In this paper, I argue that the common sense problem of evil doesn't avoid CORNEA. CORNEA, or a reformulated version of it, can still prevent one from having justification for the belief that there is gratuitous evil. (shrink)

In this paper, I argue against recent versions of justification norms of action and practical deliberation . I demonstrate that these norms yield unacceptable results in deception cases. However, a further modification of justification norms in the light of these results appears to be ad hoc. Hence, I claim, we should reject justification norms of action and practical deliberation.

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

The internalism /externalism debate is of interest in epistemology since it addresses one of the most fundamental questions in the discipline: what is the basic nature of knowledge and epistemic justification? It is generally held that if a positive epistemic status obtains, this is not a brute fact. Rather if a belief is, for example, justified, it is justified in virtue of some further condition obtaining. What has been called epistemic internalism holds, as the label suggests, is that all the (...) relevant factors that determine justification must be “internal”. Epistemic externalism is the denial of internalism. Epistemic internalism about justification is the subject of this article. After introducing the central intuitive considerations that have tended to motivate internalism, this paper will explore different ways of construing the internalist position. In addition to classical formulations, more recent formulations will be discussed, concluding with a discussion of an emerging position known as “Epistemological Disjunctivism”, which its advocates claim preserves the most important features of more traditional forms of internalism, while avoiding their difficulties. Epistemological Disjunctivism is particularly worthy of attention since if true, it promises to bridge internalist and externalist epistemologies, bringing a rapprochement to two sides of what may otherwise appear a deep and intractable debate about the fundamental nature of epistemology. (shrink)

Defined narrowly, epistemology is the study of knowledge and justified belief. As the study of knowledge, epistemology is concerned with the following questions: What are the necessary and sufficient conditions of knowledge? What are its sources? What is its structure, and what are its limits? As the study of justified belief, epistemology aims to answer questions such as: How we are to understand the concept of justification? What makes justified beliefs justified? Is justification internal or external to one's own mind? (...) Understood more broadly, epistemology is about issues having to do with the creation and dissemination of knowledge in particular areas of inquiry. This article will provide a systematic overview of the problems that the questions above raise and focus in some depth on issues relating to the structure and the limits of knowledge and justification. (shrink)

Our beliefs utilize various sources: perception, memory, induction, etc. We trust these sources to provide reliable information about the world around us. My dissertation investigates how this trust could be justified. Chapter one introduces background material. I argue that justification rather than knowledge is of primary epistemological importance, discuss the internalism/externalism debate, and introduce an evidentialist thesis that provides a starting point/framework for epistemological theorizing. Chapter two introduces a puzzle concerning justification. Can a belief source provide justification absent prior justification (...) for believing it's reliable? Any answer appears to either make justifying the reliability of a source intellectually unsatisfying or all together impossible. Chapter three considers and rejects a plethora of proposed solutions to our puzzle. Investigating these solutions illustrates the need to further investigate evidence, evidence possession, and evidential support. Chapter four discusses the metaphysics of evidence. I argue that evidence always consists of a set of facts and that fact-proposition pairs stand in confirmation relations isomorphic to those holding between pairs of propositions. Chapter five argues that justification requires what I call actually connected possession of supporting evidence: a subject must be aware of supporting evidence and of the support relation itself. Chapter six argues that the relation constitutive of a set of facts being justificatory evidence is a sui generis and irreducible relation that is knowable a priori. Chapter seven begins by showing how Richard Fumerton's acquaintance theory meets the constraints on a theory of justification laid down in previous chapters. I modify the theory so as to: make room for fallible foundational justification, and allow inferential justification absent higher-order beliefs about evidential connections. Chapter eight applies the developed theory of justification to our initial puzzle. I show how my modified acquaintance theory is in a unique position to vindicate the idea that necessarily a source provides a person with justification only if she is aware of evidence for the reliability of that source. However, this awareness of evidence for a source's reliability falls short of a justified belief and thereby avoids impalement from our dilemma's skeptical horn. (shrink)

Epistemic Internalism (EI) is the claim that an agent S is justified in believing that p at a time t iff S has either an actual or potential direct awareness of the grounds or properties that confer justification on p at t . In this paper I argue that EI does not provide the proponent of EI with an intuitively clear analysis of epistemic justification. More exactly, after identifying two different versions of EI – a weak version and a strong (...) version – I offer some general considerations for thinking that neither the weak version nor the strong version provides the proponent of EI with a plausible analysis of epistemic justification and conclude, therefore, that EI itself cannot be considered a plausible analysis of epistemic justification. (shrink)

Here I discuss the conceptual structure and core semantic commitments of reason-involving thought and discourse needed to underwrite the claim that ethical normativity is not uniquely queer. This deflates a primary source of ethical scepticism and it vindicates so-called partner in crime arguments. When it comes to queerness objections, all reason-implicating normative claims—including those concerning Humean reasons to pursue one's ends, and epistemic reasons to form true beliefs—stand or fall together.

According to intentionalism, perceptual experience is a mental state with representational content. When it comes to the epistemology of perception, it is only natural for the intentionalist to hold that the justificatory role of experience is at least in part a function of its content. In this paper, I argue that standard versions of intentionalism trying to hold on to this natural principle face what I call the “defeasibility problem”. This problem arises from the combination of standard intentionalism with further (...) plausible principles governing the epistemology of perception: that experience provides defeasible justification for empirical belief, and that such justification is best construed as probabilification. After exploring some ways in which the standard intentionalist could deal with the defeasibility problem, I argue that the best option is to replace standard intentionalism by what I call “phenomenal intentionalism”. Where standard intentionalism construes experiences as of p as having the content p, phenomenal intentionalism construes experiences as of p as having “phenomenal” or “looks contents”: contents of the form Lp. (shrink)

According to intentionalism, perceptual experience is a mental state with representational content. When it comes to the epistemology of perception, it is only natural for the intentionalist to hold that the justificatory role of experience is at least in part a function of its content. In this paper, I argue that standard versions of intentionalism trying to hold on to this natural principle face what I call the “defeasibility problem”. This problem arises from the combination of standard intentionalism with further (...) plausible principles governing the epistemology of perception: that experience provides defeasible justification for empirical belief, and that such justification is best construed as probabilification. After exploring some ways in which the standard intentionalist could deal with the defeasibility problem, I argue that the best option is to replace standard intentionalism by what I call “phenomenal intentionalism”. Where standard intentionalism construes experiences as of p as having the content p, phenomenal intentionalism construes experiences as of p as having “phenomenal” or “looks contents”: contents of the form Lp. (shrink)

Este artículo hace una presentación de un tema que ha sido pasado por alto en la filosofía, la filosofía de la ciencia y las ciencias de la complejidad, a saber: la importancia de las ciencias sociales y el modo como pueden beneficiarse con las matemáticas de los sistemas dinámicos. Por tanto, el ar..