For sentences such as (1), "Columbus knows that the sea is unpredictable", there is a face-value theory, according to which ‘that’-clauses are singular terms denoting propositions. Famously, Prior raised an objection to the theory, but defenders of the face-value theory such as Forbes, King, Künne, Pietroski and Stanley urged that the objection could be met by maintaining that in (1) ‘to know’ designates a complex relation along the lines of being in a state of knowledge having as content. Is the (...) theory safe, then? The aim of this paper is to show that a new problem for the theory arises if we consider attributions of skills, knacks, propensities and abilities. (shrink)

In this paper, I offer a novel account of knowledge ascriptions with concealed questions as complements. I begin by discussing various theories of knowledge-the proposed in the literature and raising some problems for each. I then present and explain my positive proposal, arguing that knowledge ascriptions with concealed questions as complements say that the subject stands in the knowledge relation to a question. I claim that this view avoids the problems facing other accounts and offers a unified account of knowledge-the, (...) knowledge-wh, and, importantly, other attitudes with interrogative complements. On this account, when we utter any attitude ascription that contains an explicit question, an indirect question, or a concealed question, we say that some subject stands in the relevant relation to a question. (shrink)

Duncan Pritchard argues that a feature that sets understanding-why apart from knowledge-why is that whereas (I) understanding-why is a kind of cognitive achievement in a strong sense, (II) knowledge-why is not such a kind. I argue that (I) is false and that (II) is true. (I) is false because understanding-why featuring rudimentary explanations and understanding-why concerning very simple causal connections are not cognitive achievements in a strong sense. Knowledge-why is not a kind of cognitive achievement in a strong sense for (...) the same reason knowledge-that is not. The latter thesis requires showing that having (p because q) information is not equivalent to having information about facts or principles that establish the explanatory connections between the phenomena in question. I make a positive case for this claim and defend it against objections. Based on this argument, I identify an alternative feature that sets understanding-why apart from knowledge-why: The minimal condition for understanding-why and knowledge-why with respect to their contents is not identical. Knowing why p merely requires information that some explanatorily relevant dependency obtains. Understanding why p additionally requires information about facts or principles that establish the explanatory connections between the phenomena in question. (shrink)

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)

Various authors have attempted to understand knowledge-wh—or knowledge ascriptions that include an interrogative complement. I present and explain some of the analyses offered so far and argue that each view faces some problems. I then present and explain a newanalysis of knowledge-wh that avoids these problems and that offers several other advantages. Finally I raise some problems for invariantism about knowledge-wh and I argue thatcontextualism about knowledge-wh fits nicely with a very natural understanding of the nature of questions.

Do you know who you are? If the question seems unclear, it might owe to the notion of ‘knowing-wh’ (knowing-who, knowing-what, knowing-when, etc.). Such knowledge contrasts with ‘knowing-that’, the more familiar topic of epistemologists. But these days, knowing-wh is receiving more attention than ever, and here we will survey three current debates on the nature of knowing-wh. These debates concern, respectively, (1) whether all knowing-wh is reducible to knowing-that (‘generalized intellectualism’), (2) whether all knowing-wh is relativized to a contrast proposition (...) (‘contrastivism about knowing-wh’), and (3) whether the context-sensitivity of knowing-wh is a semantic or purely pragmatic phenomenon (‘contextualism vs. invariantism about knowing-wh’). (shrink)

Contrastivism is the view that knowledge is a ternary relation between an agent, a content proposition, and a contrast, and it explains that a binary knowledge ascription sentence appears to be context-sensitive because different contexts can implicitly fill the contrast with different values. This view is purportedly supported by certain linguistic evidence. An objective of this paper is to argue that contrastivism is not empirically adequate, as there are examples that favor its contextualist cousin. Thereafter, I shall develop a contextualist (...) account for the relevant linguistic data. The account consists of a contextualist semantics and some rules of pragmatics. The two parts combined show that contrastivism is neither sufficient nor necessary as a satisfactory theory of knowledge ascriptions. (shrink)

This chapter reviews four elements of David Lewis's account of materialism and experience. These elements include: materialism for which Lewis gave a distinctive and well‐known characterization; an account of what experience is; an account of the source of the tension between experience and materialism; and a strategy for resolving the tension. Lewis did not just give a distinctive and well‐known characterization of materialism, he gave two: one in terms of fundamental properties, and one in terms of supervenience. The chapter considers (...) two recent objections to that account. The first argues that knowledge‐how is a certain kind of knowledge‐that and in consequence Lewis's well‐known “ability hypothesis” fails. The second argues that if Lewis's contextualist approach to epistemology is correct, his rejection of the identification thesis is impossible. The author suggests that Lewis has the resources to answer both objections, but he ends by stating the real problems for Lewis's lie. (shrink)

It has been widely accepted since Stanley and Williamson (2001) that the only linguistically acceptable semantic treatments for sentences of the form ‘S knows how to V’ involve treating the wh-complement ‘how to V’ as an interrogative phrase, denoting a set of propositions. Recently a number of authors have suggested that the ‘how to V’ phrase denotes not a proposition, but an object. This view points toward a prima facie plausible non-propositional semantics for knowledge-how, which treats ‘how to V’ as (...) a free relative noun phrase. In this paper I argue that the free relative semantics is implausible. I show that linguistic phenomena which seem to support a free relative semantics can be explained by the supporter of an interrogative semantics, and demonstrate that standard linguistic tests strongly suggest that ‘how to V’ has an interrogative reading, and no free relative reading. (shrink)

Ordinary Language Philosophy has largely fallen out of favour, and with it the belief in the primary importance of analyses of ordinary language for philosophical purposes. Still, in their various endeavours, philosophers not only from analytic but also from other backgrounds refer to the use and meaning of terms of interest in ordinary parlance. In doing so, they most commonly appeal to their own linguistic intuitions. Often, the appeal to individual intuitions is supplemented by reference to dictionaries. In recent times, (...) Internet search engine queries for expressions of interest have become quite popular. Apparently, philosophers attempt to surpass the limits of their own linguistic intuitions by appealing to experts or to factual uses of language. I argue that this attempt is commendable but that its execution is wanting. Instead of appealing to dictionaries or Internet queries, philosophers should employ computer-based linguistic corpora in order to confirm or falsify hypotheses about the factual use of language. This approach also has some advantages over methods employed by experimental philosophers. If the importance of ordinary language is stressed, the use of linguistic corpora is hardly avoidable. (shrink)

Many epistemologists have been attracted to the view that knowledge-wh can be reduced to knowledge-that. An important challenge to this, presented by Jonathan Schaffer, is the problem of “convergent knowledge”: reductive accounts imply that any two knowledge-wh ascriptions with identical true answers to the questions embedded in their wh-clauses are materially equivalent, but according to Schaffer, there are counterexamples to this equivalence. Parallel to this, Schaffer has presented a very similar argument against binary accounts of knowledge, and thereby in favour (...) of his alternative contrastive account, relying on similar examples of apparently inequivalent knowledge ascriptions, which binary accounts treat as equivalent. In this article, I develop a unified diagnosis and solution to these problems for the reductive and binary accounts, based on a general theory of knowledge ascriptions that embed presuppositional expressions. All of Schaffer's apparent counterexamples embed presuppositional expressions, and once the effect of these is taken into account, it becomes apparent that the counterexamples depend on an illicit equivocation of contexts. Since epistemologists often rely on knowledge ascriptions that embed presuppositional expressions, the general theory of them presented here will have ramifications beyond defusing Schaffer's argument. (shrink)

I argue that desire sometimes amounts to knowledge, in the same sense that belief sometimes amounts to knowledge. The argument rests on two assumptions: that goodness is the correctness condition for desire and that knowledge is apt mental representation. Desire that amounts to knowledge—or ‘conative knowledge’—is illustrated by cases in which someone knows the goodness of something despite not believing that it is good.