For Julia Driver, some virtues involve ignorance. Modesty, for example, is a disposition to underestimate self-worth, and blind charity is a disposition not to see others’ defects. Such “virtues of ignorance,” she argues, serve as counterexamples to the Aristotelian view that virtue requires intellectual excellence. But Driver seems to face a dilemma: if virtues of ignorance involve ignorance of valuable knowledge, then they do not merit virtue status; but if they involve ignorance of trivial knowledge, then they do not preclude (...) intellectual excellence. So, either there are no _virtues_ of ignorance, or there are no virtues of _ignorance_ – at least not the sort of ignorance that precludes intellectual excellence. Virtues of ignorance therefore fail as counterexamples to Aristotelian virtue theory. (shrink)

God’s omniscience generates certain puzzles, not least regarding how such omniscience is compatible with human free will. One option in this regard is to impose limitations on the scope of God’s knowledge, but that then poses the further question of how such limitations can be compatible with God’s nature as a perfect being. I offer a novel way of approaching these questions, which appeals to what I claim is an independently motivated distinction between lacking knowledge and being ignorant. In particular, (...) it is contended that God’s omniscience is best understood not as a complete knowledge of all truths, but rather as a kind of deliberate non-knowing that excludes ignorance. God might not know all truths, but that’s not because of any cognitive lack, and there is certainly no truth about which he is ignorant. (shrink)

An overview is presented of what I take to be the role of the intellectual virtues within the epistemological enterprise. Traditionally, the theory of knowledge has been thought to be central to the epistemological project, but since, as I explain, the intellectual virtues aren’t required for knowledge, this might suggest that they have only a marginal role to play in epistemological debates. I argue against this suggestion by showing how the intellectual virtues are in fact crucial to several core epistemological (...) topics, including the nature of inquiry, epistemic axiology and our understanding of ignorance. (shrink)

Contemporary epistemology has explored the notion of a hinge commitment as set out in Wittgenstein’s final notebooks, published as On Certainty. These are usually understood as essentially groundless certainties that provide the necessary framework within which rational evaluations can take place. John Greco has recently offered a striking account of hinge commitments as a distinctive kind of knowledge that he calls ‘common knowledge’. According to Greco, this is knowledge that members of the community get to have without incurring any epistemic (...) burden, and as such is fundamentally different from other kinds of knowledge. I offer a critique of Greco’s proposal. While I agree that there is a variety of knowledge that counts as common knowledge, I contend that it is not to be understood as knowledge that one gets for free as Greco suggests. Moreover, I argue that our hinge commitments do not count as common knowledge—either in Greco’s sense of the term or in the alternative manner that I set out—because properly understood they are not in the market for knowledge at all. In defence of this claim, I suggest that Greco’s conception of a hinge commitment is both missing some crucial elements and also too broad in its extension, in that it encompasses both instances of common knowledge and hinge commitments proper. (shrink)

It is argued that the two main accounts of ignorance in the contemporary literature—in the terms of the lack of knowledge and the lack of true belief—are lacking in key respects. A new way of thinking about ignorance is offered that can accommodate the motivations for both of the standard views, but which in the process also avoids the problems that afflict these proposals. In short, this new account of ignorance incorporates the idea that ignorance essentially involves not just the (...) absence of a certain epistemic good, but also an intellectual failing of inquiry. It is further contended that making sense of this normative dimension to ignorance requires one to situate one’s account of ignorance within a wider epistemic axiology. (shrink)

Ignorance is said to be the most widely accepted explanation of what makes choices hard (Chang 2017). But despite its apparent popularity, the debate on hard choices has been dominated by tetrachotomist (e.g., “parity”) and vagueness views. In fact, there is no elaborate ignorance account of hard choices. This article closes this research gap. In so doing, it connects the debate on hard choices with that on transformative experiences (Paul 2014). More precisely, an option’s transformative character can prevent us from (...) epistemically accessing its expected value, promoting ignorance of how to rank the options. Methods of achieving an advance assessment of transformative experiences such as fine-graining, consulting testimony, and using higher-order facts can sometimes evade this epistemic blockade, but not always. Therefore, in cases where these methods fail, a choice can be hard because of our ignorance. The prominent hard choice between two careers could be such a case. (shrink)