Este artigo tem como foco a dura tarefa epistemológica que cabe ao fundacionalismo internalista, no que diz respeito às condições internalistas para a justificação, quando os seus defensores tentam explicar de que maneira crenças básicas podem ser não inferencialmente justificadas com base na experiência. Michael Huemer recentemente ofereceu uma teoria, o Conservadorismo Fenomênico, que ele alega ser a teoria da justificação fundacional mais bem sucedida entre as teorias da justificação internalista. A partir da comparação e do contraste entre a posição (...) assumida por Huemer e as teorias da justificação não inferencial que oferecem uma explicação cuja noção central é a relação de contato cognitivo direto, tentarei expor as fragilidades de, bem como sugerir que a sua única saída seria aceitar que a base epistêmica última de crenças empíricas está na relação de contato cognitivo direto, porque por detrás das “aparências” há um contato cognitivo direto. Mas, ao assim fazer, não mais se distinguiria de teorias do contato cognitivo direto. (shrink)

According to phenomenal conservatism or dogmatism, perceptual experiences can give us immediate justification for beliefs about the external world in virtue of having a distinctive kind of phenomenal character—namely phenomenal force. I present three cases to show that phenomenal force is neither pervasive among nor exclusive to perceptual experiences. The plausibility of such cases calls out for explanation. I argue that contrary to a long-held assumption, phenomenal force is a separate, non-perceptual state generated by some metacognitive mechanisms that monitor one’s (...) first-order mental processes and states. This new account advances our understanding of the nature of phenomenal force. (shrink)

Metaethical Mooreanism is the view that without being able to explain how we know certain moral claims we can nevertheless be sure that we do know them. In this paper I focus on the Moorean argument against moral error theory. I conclude that it fails. To show this failure, I first distinguish Moorean claims from Moorean arguments, and then so-called presumptive support from dialogical support. With these distinctions in place, I argue that the key Moorean claim requires dialogical support in (...) order to be used within the Moorean argument against moral error theory, but metaethical Mooreans have only provided presumptive support for the Moorean claim. Not only is this presumptive support inadequate for fending off the moral error theory, it is doubtful that Mooreans can actually provide dialogical support for the key Moorean claim. (shrink)

Epistemic deontology maintains that our beliefs and degrees of belief are open to deontic evaluations—evaluations of what we ought to believe or may not believe. Some philosophers endorse strong internalist versions of epistemic deontology on which agents can always access what determines the deontic status of their beliefs and degrees of belief. This paper articulates a new challenge for strong internalist versions of epistemic deontology. Any version of epistemic deontology must face William Alston’s argument. Alston combined a broadly voluntarist conception (...) of responsibility, on which ought implies can, with doxastic involuntarism, the position that our beliefs are not under our control. Together, those views imply that epistemic deontology is false. A promising response to Alston’s argument is to embrace a compatibilist account of control—specifically a reason-responsive version of compatibilism—and use it to criticism his doxastic involuntarism. I argue that while reason-responsive compatibilism about control does undermine Alston’s argument, it comes at a cost. Specifically, it is inconsistent with strong internalist versions of epistemic deontology. The surprising upshot is that so long as we retain a voluntarist conception of responsibility, we have reason for rejecting strong internalist versions of epistemic deontology. (shrink)

Skeptical theism is a family of responses to arguments from evil. One important member of that family is Stephen Wykstra’s CORNEA-based criticism of William Rowe’s arguments from evil. A cornerstone of Wykstra’s approach is his CORNEA principle. However, a number of authors have criticized CORNEA on various grounds, including that it has odd results, it cannot do the work it was meant to, and it problematically conflicts with the so-called common sense epistemology. In this paper, I explicate and defend a (...) CORNEA principle. After sketching a brief argument for it, I show how it can be acquitted of these recent charges. (shrink)

This paper criticizes phenomenal conservatism––the influential view according to which a subject S’s seeming that P provides S with defeasible justification for believing P. I argue that phenomenal conservatism, if true at all, has a significant limitation: seeming-based justification is elusive because S can easily lose it by just reflecting on her seemings and speculating about their causes––I call this the problem of reflective awareness. Because of this limitation, phenomenal conservatism doesn’t have all the epistemic merits attributed to it by (...) its advocates. If true, phenomenal conservatism would constitute a unified theory of epistemic justification capable of giving everyday epistemic practices a rationale, but it wouldn’t afford us the means of an effective response to the sceptic. Furthermore, phenomenal conservatism couldn’t form the general basis for foundationalism. (shrink)

In this paper we argue that Michael Huemer’s phenomenal conservatism—the internalist view according to which our beliefs are prima facie justified if based on how things seems or appears to us to be—doesn’t fall afoul of Michael Bergmann’s dilemma for epistemological internalism. We start by showing that the thought experiment that Bergmann adduces to conclude that is vulnerable to his dilemma misses its target. After that, we distinguish between two ways in which a mental state can contribute to the justification (...) of a belief: the direct way and the indirect way. We identify a straightforward reason for claiming that the justification contributed indirectly is subject to Bergmann’s dilemma. Then we show that the same reason doesn’t extend to the claim that the justification contributed directly is subject to Bergmann’s dilemma. As is the view that seemings or appearances contribute justification directly, we infer that Bergmann’s contention that his dilemma applies to is unmotivated. In the final part, we suggest that our line of response to Bergmann can be used to shield other types of internalist justification from Bergmann’s objection. We also propose that seeming-grounded justification can be combined with justification of one of these types to form the basis of a promising version of internalist foundationalism. (shrink)

Phenomenal conservatism (PC) is the internalist view that non-inferential justification rests on appearances. PC’s advocates have recently argued that seemings are also required to explain inferential justification. The most general and developed view to this effect is Huemer (2016)’s theory of inferential seemings (ToIS). Moretti (2018) has shown that PC is affected by the problem of reflective awareness, which makes PC open to sceptical challenges. In this paper I argue that ToIS is afflicted by a version of the same problem (...) and it is thus hostage to inferential scepticism. I also suggest a possible response on behalf of ToIS’s advocates. (shrink)

Recently, some authors have argued that experiences of poignant evils provide non-inferential support for crucial premisses in arguments from evil. Careful scrutiny of these experiences suggests that the impermissibility of permitting a horrendous evil might be characterized by a deontological insensitivity to consequences. This has significant implications for the project of theodicy.

In this paper, I argue that appeals to intuition in Analytic Philosophy are not compelling arguments because intuitions are not the sort of thing that has the power to rationally persuade other professional analytic philosophers. This conclusion follows from reasonable premises about the goal of Analytic Philosophy, which is rational persuasion by means of arguments, and the requirement that evidence for and/or against philosophical theses used by professional analytic philosophers be public (or transparent) in order to have the power to (...) rationally persuade other professional analytic philosophers. Since intuitions are not public (or transparent) evidence, it follows that appeals to intuition are not compelling arguments for and/or against philosophical theses because they lack the power to rationally persuade other professional analytic philosophers. (shrink)

In this paper, I sketch an argument for the view that we cannot know (or have good reasons to believe) that God exists. Some call this view “strong agnosticism” but I prefer the term “skeptheism” in order to clearly distinguish between two distinct epistemic attitudes with respect to the existence of God, namely, agnosticism and skepticism. For the skeptheist, we cannot know (or have good reasons to believe) that God exists, since there can be neither conceptual (a priori) nor empirical (...) (a posteriori) evidence for the existence of God. (shrink)

Phenomenal conservatism is a popular theory of epistemic justification. Despite its popularity and the fact that some think that phenomenal conservatism can provide a complete account of justification, it faces several challenges. Among these challenges are the need to provide accounts of defeaters and inferential justification. Fortunately, there is hope for phenomenal conservatism. Explanationism, the view on which justification is a matter of explanatory considerations, can help phenomenal conservatism with both of these challenges. The resulting view is one that respects (...) the internalist character of phenomenal conservatism and its motivating intuitions while providing an intuitive and elegant account of both inferential justification and the justificatory impact of defeaters. (shrink)

Alvin Plantinga theorizes the existence of a sensus divinitatis – a special cognitive faulty or mechanism dedicated to the production and non-inferential justification of theistic belief. Following Chris Tucker, we offer an evidentialist-friendly model of the sensus divinitatis whereon it produces theistic seemings that non-inferentially justify theistic belief. We suggest that the sensus divinitatis produces these seemings by tacitly grasping support relations between the content of ordinary experiences (in conjunction with our background evidence) and propositions about God. Our model offers (...) advantages such as eliminating the need for a sui generis religious faculty, harmonizing the sensus divinitatis with prominent theories in the cognitive science of religion, and providing a superior account of natural revelation. (shrink)

Philosophical Issues, Volume 30, Issue 1, Page 192-204, October 2020.

I discuss Richard Swinburne’s account of religious experience in his probabilistic case for theism. I argue, pace Swinburne, that even if cosmological considerations render theism not too improbable, religious experience does not render it more probable than not.

This paper explains what’s wrong with a Hume-inspired argument for skepticism about induction. Hume’s argument takes as a premise that inductive reasoning presupposes that the future will resemble the past. I explain why that claim is not plausible. The most plausible premise in the vicinity is that inductive reasoning from E to H presupposes that if E then H. I formulate and then refute a skeptical argument based on that premise. Central to my response is a psychological explanation for how (...) people judge that if E then H without realizing that they thereby settled the matter rationally. (shrink)

In previous work, I have suggested a doxastic account of perceptual experience according to which experiences form a kind of belief: Beliefs with what I have called “phenomenal” or “looks-content”. I have argued that this account can not only accommodate the intuitive reason providing role of experience, but also its justificatory role. I have also argued that, in general, construing experience and perceptual beliefs, i.e. the beliefs most directly based on experience, as having different contents best accounts for the defeasibility (...) of experiential reasons. In this paper, I shall have a closer look at the evidential or inferential relation between looks-propositions and the contents of perceptual beliefs and argue for a form of what I shall call “Pollockianism” about experiential reasons: such reasons are good unless defeated. Questions to be investigated include: Does the resulting picture of perceptual justification contain an externalist element? Is it compatible with Bayesianism? And how does it do with respect to problems that have been raised for other forms of Pollockianism such as dogmatism or phenomenal conservatism? (shrink)

Many philosophers take experience to be an essential aspect of perceptual justification. I argue against a specific variety of such an experientialist view, namely, the Looks View of perceptual justification, according to which our visual beliefs are mediately justified by beliefs about the way things look. I describe three types of cases that put pressure on the idea that perceptual justification is always related to looks-related reasons: unsophisticated cognizers, multimodal identification, and amodal completion. I then provide a tentative diagnosis of (...) what goes wrong in the Looks View: it ascribes a specific epistemic role to beliefs about looks that is actually fulfilled by subpersonal perceptual processes. (shrink)

Phenomenal Conservatism is an ethics of belief that has received considerable support in recent years. One of the main arguments for it is the Self-Defeat Argument. The argument claims that the denial of Phenomenal Conservatism is self-defeating. The argument is at present highly controversial, with both supporters and critics. Critics have failed to discern the real problems with the argument: (I) that there are reasons to deny Phenomenal Conservatism that avoid the self-defeat in question and (II) the conclusion of the (...) Self-Defeat Argument, even if true, is still compatible with our properly denying Phenomenal Conservatism. I spell out these problems in more detail here. (shrink)

The “received wisdom” in contemporary analytic philosophy is that intuition talk is a fairly recent phenomenon, dating back to the 1960s. In this paper, we set out to test two interpretations of this “received wisdom.” The first is that intuition talk is just talk, without any methodological significance. The second is that intuition talk is methodologically significant; it shows that analytic philosophers appeal to intuition. We present empirical and contextual evidence, systematically mined from the JSTOR corpus and HathiTrust’s Digital Library, (...) which provide some empirical support for the second rather than the first hypothesis. Our data also suggest that appealing to intuition is a much older philosophical methodology than the “received wisdom” alleges. We then discuss the implications of our findings for the contemporary debate over philosophical methodology. (shrink)

In analytic philosophy, appropriate sources of knowledge do not include affective experience. In this thesis, I oppose this commonly accepted view and argue in favour of valuing the contribution of affective experience to knowledge. My argument unfolds in two parts. In the first part of the thesis, I propose a positive argument favouring the inclusion of affective experience in our sources of knowledge. My main contribution is the Reflective Model, a novel account of affective experience as a source which responds (...) to the common objections towards the epistemic value of affective experience. This new model is built on the idea that affective experience is a reason- tracking ability, which incorporates a reflective element through internal and social calibration. I illustrate this phenomenon by discussing how members from marginalised groups identify microaggressions through their emotions. In the second part of the thesis, I offer a negative argument: given the negative ethical and practical consequences of excluding affective experience, we should include it in our sources of knowledge. I conceptualise a new form of epistemic injustice, source based epistemic injustice, which highlights unfairness towards knowers who utilise unapproved sources of knowledge like affective experience. In addition, I discuss two applied cases where testimony based on affective experience is unfairly downgraded: testimony about lesser-known illnesses and testimony about everyday racism. I argue that the first case leads to the epistemic exploitation of patients, whilst the second gives rise to dialectical white scepticism, a pernicious form of white scepticism which has not been previously theorised. Altogether, I argue that legitimising affective experience as a source of knowledge would enable us to incorporate a greater number of epistemic contributions in our epistemological system, thus reducing instances of injustice and silencing experienced by members of marginalised groups. (shrink)

What is knowledge? Why is it valuable? How much of it do we have, and what ways of thinking are good ways to use to get more of it? These are just a few questions that are asked in epistemology, roughly, the philosophical theory of knowledge. This is Epistemology is a comprehensive introduction to the philosophical study of the nature, origin, and scope of human knowledge. Exploring both classic debates and contemporary issues in epistemology, this rigorous yet accessible textbook provides (...) readers with the foundation necessary to start doing epistemology. Organized around 11 key subtopics, and assuming no prior knowledge of the subject, this volume exposes readers to diverse, often contentious perspectives—guiding readers through crucial debates including Hume’s problem of induction, Descartes’ engagement with radical skepticism, rationalist and empiricist evaluations of a priori justification, and many more. The authors avoid complex technical terms and jargon in favor of an easy-to-follow, informal writing style with engaging chapters designed to stimulate student interest and encourage class discussion. Throughout the text, a wealth of up-to-date references and links to online resources are provided to enable further investigation of an array of epistemological topics. A balanced and authoritative addition to the acclaimed This is Philosophy series, This is Epistemology is a perfect primary textbook for philosophy undergraduates, and a valuable resource for general readers with interest in this important branch of philosophy. (shrink)

Formal methods are changing how epistemology is being studied and understood. A Critical Introduction to Formal Epistemology introduces the types of formal theories being used and explains how they are shaping the subject. Beginning with the basics of probability and Bayesianism, it shows how representing degrees of belief using probabilities informs central debates in epistemology. As well as discussing induction, the paradox of confirmation and the main challenges to Bayesianism, this comprehensive overview covers objective chance, peer disagreement, the concept of (...) full belief, and the traditional problems of justification and knowledge. Subjecting each position to a critical analysis, it explains the main issues in formal epistemology, and the motivations and drawbacks of each position. Written in an accessible language and supported study questions, guides to further reading and a glossary, positions are placed in an historic context to give a sense of the development of the field. As the first introductory textbook on formal epistemology, A Critical Introduction to Formal Epistemology is an invaluable resource for students and scholars of contemporary epistemology. (shrink)