I begin with by discussing cases that seem to show that a range of norms – norms like Choose the best!, Believe the truth!, and even Keep your promises! – fail to map out an important part of normative space. At the core of the problem is the observation that in some cases we can only conform to these norms by luck, in a way that is not creditable to us. I outline a prevalent diagnosis of the problem of luck, (...) which I label perspectivist. According to this diagnosis, the problem with a range of objectivist norms is that they make reference to facts that may lie outside our perspectives, not being present to our minds. An agent’s perspective is a kind of representation of the world: her evidence, knowledge, beliefs, experiences, etc. The first aim of this paper is to argue that the perspectivist diagnosis of the problem of luck is not ultimately correct. The correct diagnosis, I argue, is feasibilist: in some situations it is not feasible to choose, act, or believe in ways that conformity to objectivist norms robustly depends on. That is, it is sometimes not feasible to manifest dispositions that robustly enough track what one ought to do or believe, according to norms like those listed above. The same, I argue, is true of perspectivist norms: sometimes it is not feasible to track facts about our own perspectives. This shift in focus from the limits of our perspectives to limits on what dispositions it is feasible to manifest has, I argue, deep ramifications for normative theory. My second aim is to sketch an alternative, feasibilist way of thinking about a more subject-directed kind of normativity, one that takes into account our limitations as human agents. The result is a normative picture that unifies the practical and theoretical domains. (shrink)

Several philosophers have distinguished between three distinct mental states that play a role in visual recognition: experiences, propositional seemings, and beliefs. I clarify and offer some reasons for drawing this three-fold distinction, and I consider its epistemological implications. Some philosophers have held that propositional seemings always confer prima facie justification, regardless of a particular seeming's relation to experience. I add to criticisms of this view in the literature by arguing that it fails to solve a version of the ‘problem of (...) the speckled hen’. A more promising view holds that propositional seemings confer justification only when appropriately related to experiences. I offer advice for developing such an account. (shrink)

Imagine I hold up a Granny Smith apple for all to see. You would thereby gain justified beliefs that it was green, that it was apple, and that it is a Granny Smith apple. Under classical foundationalism, such simple visual beliefs are mediately justified on the basis of reasons concerning your experience. Under dogmatism, some or all of these beliefs are justified immediately by your experience and not by reasons you possess. This paper argues for what I call the looks (...) view of the justification of simple visual beliefs. According to the looks view, such beliefs are mediately justified on the basis of reasons concerning how the relevant things look. Unlike under classical foundationalism, under the looks view as I develop it, these reasons are public. They are public with respect to both their content and possession: with respect to content, they are not about ourselves and our experiences, and with respect to their possession, many people can have the very same looks-related reasons. (shrink)

I identify three aspects to the puzzle of the speckled hen: A general puzzle, an epistemic puzzle, and a puzzle for the representationalist. These puzzles rely on an underlying “pictorialist” assumption, that we visually perceive general, determinable properties only in virtue of determinate properties or more specific, local features of our visual experience. This assumption is mistaken: Visual perception frequently starts from a position of uncertainty, and is routinely able to acquire information about general properties in the absence of more (...) specific information. Acknowledging that visual indeterminacy is structured this way resolves all three puzzles of the speckled hen. (shrink)

Philosophical Issues, Volume 30, Issue 1, Page 86-101, October 2020.