This book takes purism about knowledge as the default position and defends it from the challenges of pragmatic encroachment. The book is divided into two parts, a negative and a positive one. The negative part critically examines existing purist strategies in response to pragmatic encroachment. The positive part provides a new theory of how practical factors can systematically influence our confidence and explores some implications of such influence.

Inquiry aims at knowledge. Your inquiry into a question succeeds just in case you come to know the answer. However, combined with a common picture on which misleading evidence can lead knowledge to be lost, this view threatens to recommend a novel form of dogmatism. At least in some cases, individuals who know the answer to a question appear required to avoid evidence bearing on it. In this paper, we’ll aim to do two things. First, we’ll present an argument for (...) this novel form of dogmatism and show that it presents a substantive challenge. Second, we’ll consider a way those who take knowledge to be the aim of inquiry can mount a response. In the course of doing so, we’ll try to get clearer on the normative connections between inquiry, knowledge and evidence gathering. (shrink)

Some philosophers think that knowledge or justification is both necessary and sufficient for rational action: they endorse knowledge-action or justification-action biconditionals. This paper offers a novel, metaphysical challenge to these biconditionals, which proceeds with a familiar question: What depends on what? If you know that p iff it is rational for you to act on p, do you know that p partly because it is rational for you to act on p, or is it rational for you to act on (...) p partly because you know that p? And a structurally similar question can be asked regarding justification-action biconditionals. I argue that proponents of these biconditionals cannot give a satisfactory answer to these questions. This is because each direction of these biconditionals strongly supports an opposite order of explanation to the one that is supported by the other direction. Given the traditional assumption that metaphysical explanations—even partial ones—are asymmetric, I argue that these biconditionals should be rejected. While knowledge might be necessary for rational action, and it might be sufficient, it cannot be both. And the same goes for justification. (shrink)

Contextualists and Subject Sensitive Invariantists often cite the knowledge norm of assertion as part of their argument. They claim that the knowledge norms in conjunction with our intuitions about when a subject is properly asserting in low or high stakes contexts provides strong evidence that what counts as knowledge depends on practical factors. In this paper, I present new data to suggest they are mistaken in the way they think about cases involving high and low stakes and I show how (...) insensitive invariantists can explain the data. I exploit recent work done on the distinction between flouting a norm and being blamed for that violation to formulate a rigorous theory of rational expected blameworthiness that allows insensitive invariantists to explain the data cited. (shrink)

A certain number of cases suggest that our willingness to ascribe “knowledge” can be influenced by practical factors. For revisionary proposals, they indicate that the truth‐values of “knowledge” ascriptions vary with practical factors. For conservative proposals, on the contrary, nothing surprising is happening. Standard pragmatic approaches appeal to pragmatic implicatures and psychological approaches to the idea that belief formation is influenced by practical factors. Conservative proposals have not yet offered a fully satisfactory explanation, though. In this article, I introduce and (...) defend a third conservative proposal which I call “Refined Invariantism”. The two main claims of this proposal are that (1) we should distinguish between high stakes cases in which the subject does not believe (that he knows) the target proposition and those in which he believes (that he knows) the target proposition and that (2) we should adopt a psychological treatment for the first kind of case and a pragmatic treatment based on the epistemic standards for appropriate assertion and action for the second kind of case. I argue that this new combined approach avoids the main pitfalls of its two conservative rivals and that it gives new life to the generality objection levelled against revisionary views. (shrink)

It is widely held that assertions are partially governed by an epistemic norm. But what is the epistemic condition set out in the norm? Is it knowledge, truth, belief, or something else? In this paper, I defend a view similar to that of Stanley (2008), according to which the relevant epistemic condition is epistemic certainty, where epistemic certainty (but not knowledge) is context-sensitive. I start by distinguishing epistemic certainty, subjective certainty, and knowledge. Then, I explain why it's much more plausible (...) to think that "certain", rather than "know", is context-sensitive. After that, I respond to an important worry raised by Pritchard, according to which the proposed view is too strong to accommodate our current practice of assertion. I then show that the main linguistic and conversational data advanced in the recent literature in favour of the knowledge condition are best explained by the certainty view. Finally, I offer two principled considerations: the certainty view is the only one compatible with three independently plausible claims and it fits very well with the common thought that knowledge does not entail certainty. (shrink)

The world is said to contain crystal balls whenever the present carries news of the as-yet-undetermined parts of the future. Many philosophers believe that crystal balls are metaphysically possible. In this essay, I argue that they are not. Whether crystal balls are possible matters, for at least two reasons. The first is epistemological. According to a simple, user-friendly chance norm for credence, which I call the Present Principle, agents are rationally required to conform their credences to their expectations of the (...) present chances, deferring to the present chances as they would to an expert. I would like to defend the Present Principle since its truth would do much to simplify the relation between chance and credence. But the Present Principle is counterexample-free, and hence defensible, only if crystal balls are impossible. The second reason is decision-theoretic. The problem of crystal balls is one of the main objections to causal decision theory. But crystal ball cases can be counterexample to causal decision theory only if crystal balls are possible, and, as I argue, crystal balls are not possible. (shrink)

ABSTRACT Is uncertainty about preferences rationally possible? And if so, does it matter for rational decision? It is argued that uncertainty about preferences is possible and should play the same role in rational decision-making as uncertainty about worldly facts. The paper develops this hypothesis and defends it against various objections.

According to the knowledge norm of belief, one should believe p only if one knows p. However, it can easily seem that the ordinary notion of belief is much weaker than the knowledge norm would have it. It is possible to rationally believe things one knows to be unknown The aim of belief, Oxford University Press, Oxford, 2013). One response to this observation is to develop a technical notion of ‘outright’ belief. A challenge for this line of response is to (...) find a way of getting a grip on the targeted notion of belief. In order to meet this challenge, I characterize ‘outright’ belief in this paper as the strongest belief state implied by knowledge. I show that outright belief so construed allows this notion to play important theoretical roles in connection with knowledge, assertion and action. (shrink)

According to a prominent thought, in one’s practical reasoning one should rely only on what one knows. Yet for many choices, the relevant information is uncertain. This has led Schiffer to the following objection: oftentimes, we are fully rational in reasoning from uncertain premises which we do not know. For example, we may decide to take an umbrella based on a 0.4 credence that it will rain. There are various ways proponents of a knowledge norm for practical reasoning can respond. (...) One option is to say that the right way of dealing with uncertain information requires knowledge of probabilities. Another option is to say that credences can be knowledge because they really are beliefs with an unusual kind of content that consists of a set of probability spaces. Mixed accounts are possible as well. On neither of the accounts in the literature, however, can reasoning from uncertain premises be taken as reasoning based on a graded attitude, a credence, toward an ordinary proposition. To make room for this possibility, I argue that reliance comes in degrees. The knowledge norm is only plausible when taken to be concerned with full reliance.Partial reliance, on the other hand, goes hand in hand with credence. (shrink)

According to a suggestion by Williamson, outright belief comes in degrees: one has a high/low degree of belief iff one is willing to rely on the content of one’s belief in high/low-stakes practical reasoning. This paper develops an epistemic norm for degrees of outright belief so construed. Starting from the assumption that outright belief aims at knowledge, it is argued that degrees of belief aim at various levels of strong knowledge, that is, knowledge which satisfies particularly high epistemic standards. This (...) account is contrasted with and shown to be superior to an alternative proposal according to which higher degrees of outright belief aim at higher-order knowledge. In an “Appendix”, it is indicated that the logic of degrees of outright belief is closely linked to ranking theory. (shrink)

Fassio and Gao (2021) object to a knowledge-based decision theory on the ground that it cannot deal with unsuccessful inquiry. One way for inquiry to fail is not to know what one should know. If one’s inquiry fails in this way, is a subsequent choice in any way wrong when based on one’s limited actual knowledge? This paper discusses two strategies for dealing with this problem. On a first strategy, there is nothing wrong with such a choice (but something went (...) wrong prior to one’s choice). On a second strategy, there is something wrong with one’s choice and a knowledge-based decision theory should require that one’s decisions be based on the knowledge one should have, not merely on the knowledge one actually has. (shrink)

During the past several decades, many epistemologists have argued for and contributed to a paradigm shift according to which knowledge is central to assertion, action, and interaction. This general position stands in sharp contrast to several recently developed accounts regarding specific epistemic contexts. These specific accounts resist applying traditional epistemic norms, including strong knowledge norms, to real-world situations of interest. In particular, I consider recent arguments about the epistemic standards for scientific pronouncements, expert testimony in a political context, and interactive (...) reasoning. I argue, firstly, that knowledge does have a crucial role to play in each case, contrary to appearances. Clarifying the role of knowledge fills gaps in our understanding left open by the existing accounts. Secondly, I show that combining the insights from the knowledge-centric approach and from the more specific accounts provides a new perspective on the open problem of developing an account of knowledge-based decisions. Specifically, I argue that the biggest open problem regarding knowledge-based decisions is not how we respond to uncertainty, but rather how we assess the relevance of our many disparate pieces of knowledge, choosing which to integrate, and how. A strong case emerges for a procedural solution to this part of the problem of how to make knowledge-based decisions. (shrink)

I show that accepting Moss’s claim that features of a rational agent’s credence function can constitute knowledge, together with the claim that a rational agent should only act on the basis of reasons that he knows, predicts and explains evidential decision theory’s failure to recommend the right choice for the Newcomb problem. The Newcomb problem can be seen, in light of Moss’s suggestion, as a manifestation of a Gettier case in the domain of choice. This serves as strong evidence for (...) both Moss’s claim and the knowledge-based action approach. (shrink)

In a recent paper, Jie Gao (Synthese 194:1901–17, 2017) has argued that there are acceptance-based counterexamples to the knowledge norm for practical reasoning (KPR). KPR tells us that we may only rely on known propositions in practical reasoning, yet there are cases of practical reasoning in which we seem to permissibly rely on merely accepted propositions, which fail to constitute knowledge. In this paper, I will argue that such cases pose no threat to a more broadly conceived knowledge-based view of (...) practical reasoning. I will first motivate the view that rational acceptance depends on a knowledge-based condition being met. I will then show how KPR can be amended—yielding what I call KPR+—to include this condition. I will argue that KPR+ not only avoids Gao’s counterexample, but harbours additional explanatory power by providing an account of the normative role of acceptance in practical reasoning. Finally, I will defend KPR+ against objections by employing theoretical tools that are readily available to those sympathetic to knowledge-based views. (shrink)

I introduce and defend a view about knowledge that I call Moderate Skeptical Invariantism. According to this view, a subject knows p only if she is practically certain that p, where practical certainty is defined as the confidence a rational subject would have to have for her to believe that p and act on p no matter the stakes. I do not provide a definitive case for this view, but I argue that it has several explanatory advantages over alternative views (...) and I show how it can avoid two pressing problems commonly addressed to similar approaches. (shrink)

The paper investigates what type of motivation can be given for adopting a knowledge-based decision theory. KBDT seems to have several advantages over competing theories of rationality. It is commonly argued that this theory would naturally fit with the intuitive idea that being rational is doing what we take to be best given what we know, an idea often supported by appeal to ordinary folk appraisals. Moreover, KBDT seems to strike a perfect balance between the problematic extremes of subjectivist and (...) objectivist decision theory. We argue that these alleged advantages do not stand up to a closer scrutiny: KBDT inherits the same kinds of problems as alternative decision theoretic frameworks but doesn’t retain any of the respective advantages. Moreover, differently from other knowledge-action principles advanced in the literature, KBDT cannot fully explain the intuitive connections between knowledge and rational action. We conclude that the most serious challenge for knowledge-based decision theorists is to provide a substantive rationale for the adoption of such a view. (shrink)