What does it mean to know how to do something? This book develops a comprehensive account of know-how, a crucial epistemic goal for all who care about getting things right, not only with respect to the facts, but also with respect to practice. It proposes a novel interpretation of the seminal work of Gilbert Ryle, according to which know-how is a competence, a complex ability to do well in an activity in virtue of guidance by an understanding of what it (...) takes to do so. This idea is developed into a full-fledged account, Rylean responsibilism, which understands know-how in terms of the normative guidance and responsible control of one's acts. Within the complex current debate about know-how, this view occupies a middle ground position between the intellectualist claim that know-how just is propositional or objectual knowledge and the anti-intellectualist claim that know-how just is ability. In genuine know-how, practical ability and guiding intellect are both necessary, but essentially intertwined. (shrink)

This book on infinite regress arguments provides (i) an up-to-date overview of the literature on the topic, (ii) ready-to-use insights for all domains of philosophy, and (iii) two case studies to illustrate these insights in some detail. Infinite regress arguments play an important role in all domains of philosophy. There are infinite regresses of reasons, obligations, rules, and disputes, and all are supposed to have their own moral. Yet most of them are involved in controversy. Hence the question is: what (...) exactly is an infinite regress argument, and when is such an argument a good one? (shrink)

Infinite regress arguments show up in many philosophical debates. But what actually is a regress argument? This article reviews two theories: the Paradox Theory and the Failure Theory. According to the Paradox Theory, regress arguments can be used to refute an existentially or universally quantified statement (e.g. to refute the statement that at least one discussion is settled, or the statement that discussions are settled only if there is an agreed-upon criterion to settle them). According to the Failure Theory, regress (...) arguments can be used to demonstrate that a certain solution fails to solve an existentially or universally quantified problem (e.g. to demonstrate that a certain solution fails to settle all discussions, or that it fails to settle even one discussion). In the literature, the Paradox Theory is fairly well-developed, and this article shows that the Failure Theory can be supplied with similar tools. (shrink)

This paper discusses some of the ways in which circular definitions and circular explanations entail or fail to entail infinite regresses. And since not all infinite regresses are vicious, a few criteria of viciousness are examined in order to determine when the entailment of a regress refutes a circular definition or a circular explanation.

This dissertation is on infinite regress arguments in philosophy. Its main goals are to explain what such arguments from many distinct philosophical debates have in common, and to provide guidelines for using and evaluating them. Two theories are reviewed: the Paradox Theory and the Failure Theory. According to the Paradox Theory, infinite regress arguments can be used to refute an existentially or universally quantified statement (e.g. to refute the statement that at least one discussion is settled, or the statement that (...) discussions are settled only if there is an agreed-upon criterion to settle them). According to the Failure Theory, infinite regress arguments can be used to demonstrate that a certain solution fails to solve an existentially or universally quantified problem (e.g. to demonstrate that a certain solution fails to settle all discussions, or that it fails to settle even one discussion). In the literature, the Paradox Theory is fairly well-developed, and this dissertation provides the Failure Theory with the same tools. (shrink)

Infinite regress arguments play an important role in many distinct philosophical debates. Yet, exactly how they are to be used to demonstrate anything is a matter of serious controversy. In this paper I take up this metaphilosophical debate, and demonstrate how infinite regress arguments can be used for two different purposes: either they can refute a universally quantified proposition (as the Paradox Theory says), or they can demonstrate that a solution never solves a given problem (as the Failure Theory says). (...) In the meantime, I show that Black’s view on infinite regress arguments (1996, this journal) is incomplete, and how his criticism of Passmore can be countered. (shrink)

If an argument can be reconstructed in at least two different ways, then which reconstruction is to be preferred? In this paper I address this problem of argument reconstruction in terms of Ryle’s infinite regress argument against the view that knowledge-how requires knowledge-that. First, I demonstrate that Ryle’s initial statement of the argument does not fix its reconstruction as it admits two, structurally different reconstructions. On the basis of this case and infinite regress arguments generally, I defend a revisionary take (...) on argument reconstruction: argument reconstruction is mainly to be ruled by charity (viz. by general criteria which arguments have to fulfil in order to be good arguments) rather than interpretation. (shrink)

It is almost universally believed that some infinite regresses are vicious, and also almost universally believed that some are benign. In this paper I argue that regresses can be vicious for several different sorts of reasons. Furthermore, I claim that some intuitively vicious regresses do not suffer from any of the particular aetiologies that guarantee viciousness to regresses, but are nevertheless so on the basis of considerations of parsimony. The difference between some apparently benign and some apparently vicious regresses, then, (...) turns out to be a matter of a more general assessment of costs and benefits, making viciousness of regresses in some cases less of a local matter than is usually thought. (shrink)

This paper discusses the nature and the status of inference to the best explanation. We outline the foundational role given IBE by its defenders and the arguments of critics who deny it any place at all ; argue that, on the two main conceptions of explanation, IBE cannot be a foundational inference rule ; sketch an account of IBE that makes it contextual and dependent on substantive empirical assumptions, much as simplicity seems to be ; show how that account avoids (...) the critics ' complaints and leaves IBE an important role ; and sketch how our account can clarify debates over IBE in arguments for scientific realism. (shrink)

I propose a counterfactual theory of infinite regress arguments. Most theories of infinite regress arguments present infinite regresses in terms of indicative conditionals. These theories direct us to seek conditions under which an infinite regress generates an infinite inadmissible set. Since in ordinary language infinite regresses are usually expressed by means of infinite sequences of counterfactuals, it is natural to expect that an analysis of infinite regress arguments should be based on a theory of counterfactuals. The Stalnaker–Lewis theory of counterfactuals, (...) augmented with some fundamental notions from metric-spaces, provides a basis for such an analysis of infinite regress arguments. Since the technique involved in the analysis is easily adaptable to various analyses, it facilitates a rigorous comparison among conflicting philosophical analyses of any given infinite regress. (shrink)

According to Johansson (2009: 22) an infinite regress is vicious just in case “what comes first [in the regress-order] is for its definition dependent on what comes afterwards.” Given a few qualifications (to be spelled out below (section 3)), I agree. Again according to Johansson (ibid.), one of the consequences of accepting this way of distinguishing vicious from benign regresses is that the so-called Russellian Resemblance Regress (RRR), if generated in a one-category trope-theoretical framework, is vicious and that, therefore, the (...) existence of tropes only makes sense if trope-theory is understood (minimally) as a two-category theory which accepts, besides the existence of tropes, also the existence of at least one universal: resemblance.1 I disagree. But how can that be? How can Johansson and I agree about what distinguishes a vicious from a benign regress, yet disagree about which regresses are vicious and which are benign? In this paper I attempt to answer that question by first setting out and defending the sense of viciousness which both Johansson and I accept, only to then argue that to be able to determine if a particular regress is vicious in this sense, more than features intrinsic to the regress itself must be taken into account. This is why, although the RRR as originally set out by Russell is vicious, the seemingly identical resemblance regress which ensues in a one-category (standard) trope-theoretical context is not (provided, that is, that we accept certain views about how the nature of tropes relates to the resemblance between tropes, and given that we set our theory in a truthmaker theoretical framework – all of which are standard assumptions for proponents of (the standard-version of) the trope-theory).2. (shrink)

If there are vague numbers, it would be easier to use numbers as semantic values in a treatment of vagueness while avoiding precise cut-off points. When we assign a particular statement a range of values (less than 1 and greater than 0) there is no precise sharp cut-off point that locates the greatest lower bound or the least upper bound of the interval, I should like to say. Is this possible? “Vague Numbers” stands for awareness of the problem. I do (...) not present a serious theory of vague numbers. I sketch some reasons for using a many-value semantics. These reasons refer to my earlier treatments of determinacy and definitions of higher-order borderline cases. I also sketch how definitions of independence use the determinacy operator. The distinction between actually assigned values and values whose assignments are acceptable helps avoid unwanted precise cut-off points. (shrink)

Infinite regress arguments are part of a philosopher's tool kit of argumentation. But how sharp or strong is this tool? How effectively is it used? The typical presentation of infinite regress arguments throughout history is so succinct and has so many gaps that it is often unclear how an infinite regress is derived, and why an infinite regress is logically problematic, and as a result, it is often difficult to evaluate infinite regress arguments. These consequences of our customary way of (...) using this tool indicate that there is a need for a theory to re-orient our practice. My general approach to contribute to such a theory, consists of collecting and evaluating as many infinite regress arguments as possible, comparing and contrasting many of the formal and non-formal properties, looking for recurring patterns, and identifying the properties that appeared essential to those patterns. Two very general questions guided this work: How are infinite regresses generated in infinite regress arguments? How do infinite regresses logically function as premises in an argument? In answering these questions I clarify the notion of an infinite regress; identify different logical forms of infinite regresses; describe different kinds of infinite regress arguments; distinguish the rhetoric from the logic in infinite regress arguments; and suggest ways of improving our discussion and our practice of constructing and evaluating these arguments. (shrink)

Ever since F. H. Bradley first formulated his famous regress argument philosophers have been hard at work trying to refute it. The argument fails, it has been suggested, either because its conclusion just does not follow from its premises, or it fails because one or more of its premises should be given up. In this paper, the Bradleyan argument, as well as some of the many and varied reactions it has received, is scrutinized.