It is generally recognized that friendship justifies a particular set of special permissions and responsibilities. However, a compelling debate has emerged regarding the question of whether we ought to believe claims about our friends that strangers would not. Advocates of epistemic partialism, such as Sarah Stroud and Simon Keller, argue that friendship ought to sometimes lead us to form beliefs that are inconsistent with what is justified from an impartial perspective. In this paper, I identify a puzzle for epistemic partialism (...) that has not received attention. The puzzle is that epistemic partialism fails to meet a publicity condition for agents to transparently endorse the doxastic practices the position recommends. If epistemic partialism is widely acknowledged as true, the goods it produces become more difficult to secure. This is not a decisive objection to epistemic partialism, but it may leave the view less convincing than alternatives. (shrink)

Freiwilligkeit, personale Identität (im Sinne eines harmonisch verfassten und stabilen Selbst) und epistemische Gewissheit sind bei den meisten antiken Philosophieschulen untrennbar miteinander verbunden und garantieren im Rahmen einer als Lebenskunst verstandenen Philosophie das Glück. Im Anlehnung an Überlegungen bei Aristoteles und dem zeitgenössischen Philosophen Peter Bieri analysieren wir, wie Entscheidungen, die zum Zeitpunkt ihres Treffens als bedingt frei und selbstbestimmt wahrgenommen wurden, im Nachhinein vom Han-delnden aufgrund des damals fehlenden Wissens über die Handlungsumstände als unfrei wahrgenommen werden und zu Erfahrungen (...) der Selbstentfremdung führen können. Anknüpfend an Pamela Hieronymis Unterscheidung zwischen zwei Formen der Ausübung mentaler Freiheit zeigen wir anhand von fiktiven Fallbeispielen, wie die Protagonisten trotz epistemischer Ungewissheit zur Autorität über ihren Geist sowie zu einer funktionalen Selbstbeziehung zurückfinden können, und stellen dies in den Kontext einer zeitgenössischen Philosophie als Lebenskunst. (shrink)

What should we believe when epistemic and practical reasons pull in opposite directions? The traditional view states that there is something that we ought epistemically to believe and something that we ought practically to (cause ourselves to) believe, period. More recent accounts challenge this view, either by arguing that there is something that we ought simpliciter to believe, all epistemic and practical reasons considered (the weighing view), or by denying the normativity of epistemic reasons altogether (epistemic anti-normativism). I argue against (...) both accounts and defend the traditional view. An agent can be blameworthy in doxastic dilemmas for complying with their practical but not their epistemic reasons. This reveals how epistemic reasons are normative: the concept of epistemic blame helps us track epistemic normativity. (shrink)

Epistemic Courage is a timely and thought-provoking exploration of the ethics of belief, which shows why epistemology is no mere academic abstraction - the question of what to believe couldn't be more urgent. Jonathan Ichikawa argues that a skeptical, negative bias about belief is connected to a conservative bias that reinforces the status quo.

It is natural to think that rationality imposes some relationship between what a person believes, and what she believes about what she’s rational to believe. Epistemic akrasia—for example, believing P while believing that P is not rational to believe in your situation—is often seen as intrinsically irrational. This paper argues otherwise. In certain cases, akrasia is intuitively rational. Understanding why akratic beliefs in those case are indeed rational provides a deeper explanation how typical akratic beliefs are irrational—an explanation that does (...) not flow from akrasia per se. This understanding also allows us to diagnose where general anti-akratic arguments go wrong. We can then see why even principles designed to allow only moderate akrasia fail, and also why recognizing the possibility of rational akratic beliefs does not call for finding some other epistemic defect in agents who believe akratically. Believing akratically, in itself, is nothing to apologize for. (shrink)

Recent philosophical work on inquiry yields important results about when it is appropriate to inquire and to what extent norms on inquiry are compatible with other epistemic norms. However, philosophers have been remarkably silent on the matter of what questions we ought to take up in the first place. In this paper, I take up this question, and argue that moral considerations constitute fit-related, right-kind reasons to adopt interrogative attitudes towards, and so inquire about, particular questions. This is a conclusion (...) of more general interest, because – as I explain – we might think that moral considerations are at best wrong-kind reasons for attitudes. If my contentions are right, then there is at least one kind of attitude – namely interrogative attitudes – of which this is not true. (shrink)

Proponents of epistemic partiality in friendship argue that friendship makes demands of our epistemic lives that are at least inconsistent with the demands of epistemic propriety, and perhaps downright irrational. In this paper, I focus on the possibility that our commitments to our friends distort how we respond to testimony about them, their character, and their conduct. Sometimes friendship might require us to ignore (or substantially underweight) what others tell us about our friends. However, while this practice might help promote (...) your friendship and protect your friends, refusing someone’s testimony can constitute a special kind of insult towards them, according to Allen Hazlett (2017) and Finlay Malcolm (2018). It seems to follow that friendship can require us to insult people by refusing their testimony. This should count against treating your friends with epistemic partiality, one might think. It’s plausible that we have moral reasons not to insult other people, whether they’re our friends or not. The risk of insulting non-friends, it turns out, is just the beginning of the problems for the epistemic partiality in friendship. Recent discussions in social epistemology, led by Miranda Fricker (2007), Kristie Dotson (2011) and José Medina (2012), among others, have brought renewed attention the distinctly epistemic nature of some kinds of injustice. Drawing on this work, I’ll suggest a principled way to determine when epistemic partiality in friendship is morally impermissible because of the genuine risk of harmful epistemic injustice. -/- The paper proceeds as follows. First, I’ll argue that treating our friends with epistemic partiality can involve insulting other people by refusing their testimony. Then I’ll consider whether we ever ought to commit more morally serious testimonial injustices in the name of friendship. After considering some putative cases, I’ll introduce the concept of testimonial injustice, referring primarily to the work of Dotson (2011). I’ll explain how and why the epistemic bias which I’ve prescribed in friendship could be thought to cause such injustice. Drawing on the work of Sheila Lintott (2015), I’ll consider some ways in which the extent of the testimonial injustice caused by bias in friendship might be worse yet, namely, because of the role that homophily plays in determining who we become (and remain) friends with. In particular, I’ll consider whether epistemic partiality perpetuates racist or sexist forms of testimonial injustice. Finally, I’ll attempt to alleviate some of these concerns and determine when we’re morally required to treat friends with epistemic partiality. I’ll argue that whilst protecting a friend’s well-being might require you to cause testimonial injustice, such injustice would be morally unjustified. Accordingly, if you commit such injustice in the name of friendship, you’re morally blameworthy for doing so. This, I suggest, imposes an additional limit on epistemic partiality in friendship. (shrink)

Are the members of echo chambers blameworthy for their beliefs? If we follow Sarah Stroud's account of friendship, we end up with the following conclusion: if echo chambers involve friendship, then the individuals have strong reasons not to live up to epistemic demands or ideals when the friendships are formed in the echo chambers they are members of. This result stands in striking contrast with the received view, according to which the members of echo chambers are blameworthy for their epistemic (...) vices and faulty beliefs. The received view uses individual epistemic vices to propose individualistic solutions for the problem of echo chambers. I argue that this is misleading, simply because the members of echo chambers are not blameworthy due to the friendships cultivated in the echo chambers. (shrink)

What should we do when faced with powerful theoretical arguments that support a severe change in our personal beliefs and commitments? For example, what should new parents do when confronted by unanswered anti-natalist arguments, or two lovers vexed by social theory that apparently undermines love? On the one hand, it would be irrational to ignore theory just because it’s theory; good theory is evidence, after all. On the other hand, factoring in theory can be objectifying, or risks unraveling one's life, (...) fracturing one's identity or social relations. Sometimes, then, following the evidence where it apparently leads would mean not merely changing what we think but who we are. Some might say that there’s something right about the thought that theory can bear on what we ought to believe, it’s just that when we work with full beliefs, only then do we seriously risk having to substantially alter our doxastic economy when pressed by exceptional theoretical arguments. When we work with partial beliefs, however, this risk is greatly diminished. Others will say that we can advocate or champion revisionary positions whilst rationally retaining our pre-theoretical personal convictions. Still others will argue that we should adopt a Moorean posture towards the revisionary arguments. I argue that each response is inadequate, and argue instead that we are permitted to bracket certain kinds of theoretical evidence against our beliefs because of the personal and ethical risks born out of giving them serious consideration. In turn, some of philosophy's doxastic influence is constrained by its attendant ethical risks: the personal enjoys a partial insulation from the theoretical. I close by addressing what this means for practicing philosophers. (shrink)

Sometimes people posit "beliefs" to explain mundane instrumental actions (e.g., Neil believes the switch is connected to the light, so he flipped the switch to illuminate the room). Sometimes people posit "beliefs" to explain group affiliation or identity (e.g., in order to belong to the Christian Reformed Church Neil must believe that God is triune). If we set aside the commonality of the word "belief," we can pose a crucial question: Is the cognitive attitude typically involved in the first "light (...) switch" sort of case the same as the cognitive attitude typically involved in the second "Trinity" sort of case? Or: Is mundanely believing the same cognitive relation as groupishly believing? In this essay, I argue that the answer is no. Mundane Beliefs play their instrumental roles well if they are true, and their manner of processing is accordingly sensitive to evidence. Groupish Beliefs play their identity-constituting roles well if they are distinctive, and their manners of processing accordingly allow for and often support distortions of evidence and truth. The manners of processing are thus so different that--despite the common word "belief"--philosophy of mind and epistemology would do well to recognize distinct cognitive attitudes. (shrink)

A new wave of evidentialist theorizing concedes that evidentialism may be extensionally incorrect as an account of all-things-considered rational belief. Nevertheless, these _newer evidentialists_ maintain that there is an importantly distinct type of epistemic rationality about which evidentialism may be the correct account. I argue that natural ways of developing the newer evidentialist position face opposite problems. One version, due to Christensen (Philos Phenomenol Res 103:501–517, 2021), may correctly describe what rationality requires, but does not entail the existence of a (...) distinctively epistemic type of rationality. Another version, due to Maguire and Woods (Philos Rev 129:211–249, 2020), characterizes a normative concept that is both distinct and epistemic, but struggles to explain why this concept should be classified as a type of rationality. I conclude that the newer evidentialist strategy of extensional compromise may be less favorable to evidentialism than previously supposed. (shrink)

This chapter is a survey of the ethics of belief. It begins with the debate as it first emerges in the foundational dispute between W. K. Clifford and William James. Then it surveys how the disagreements between Clifford and James have shaped the work of contemporary theorists, touching on topics such as pragmatism, whether we should believe against the evidence, pragmatic and moral encroachment, doxastic partiality, and doxastic wronging.

This paper offers a theory of how epistemic and practical reasons for belief can be combined into all‐things‐considered reason. Unlike alternative theories, it does not involve any sharp cut‐offs or lexical priorities among types of reason. The theory allows that the relative strengths of the practical and epistemic reasons matter, as does the distance between the epistemically rational credence and the practically rational credence. Although there are important differences between the structure of epistemic and practical reason, they can still be (...) combined in a satisfactory way. The central idea is that epistemic reason determines an epistemically rational doxastic state, and practical reason can push it around. (shrink)

Many believe that paternalism is less wrong in intimate relationships. In this paper, we argue that this view cannot be justified by appeal to (i) beneficence, (ii) shared projects, (iii) vulnerability, (iv) epistemic access, (v) expressivism, or (vi) autonomy as nonalienation. We finally provide an error theory for why many may have believed that paternalism is less wrong in intimate relations.

According to the thesis of doxastic wronging, our beliefs can non-derivatively wrong others. A recent criticism of this view claims that proponents of the doxastic wronging thesis have no principled grounds for denying that credences can likewise non-derivatively wrong, so they must countenance pervasive conflicts between morality and epistemic rationality. This paper defends the thesis of doxastic wronging from this objection by arguing that belief bears distinctive relationships to inquiry and blame that can explain why beliefs, but not credences, can (...) non-derivatively wrong. First, forming a belief (but not updating one’s credence) closes inquiry, and suspending judgment (but not updating one’s credence) opens inquiry. Consequently, beliefs can distinctively wrong others by prematurely closing inquiry or inappropriately opening inquiry. Second, beliefs (but not credences) can constitute blame. Unfittingly blaming someone can wrong them, and hence beliefs which constitute unfitting blame can distinctively wrong. In addition to defending the claim that only beliefs can non-derivatively wrong, this paper gestures towards an ethics of belief which attends to the relationship between belief and attitudes such as inquiry, faith, trust, and blame. (shrink)

There is currently a lively debate about whether there are practical reasons for belief, epistemic reasons for belief, or both. I will argue that the intuitions on all sides can be fully accounted for by applying an independently motivated contextualist semantics for normative terms. Specifically, normative terms must be relativized to a goal. One possible goal is epistemic, such as believing truly and not believing falsely, while another possible goal is practical, such as satisfying desires, or maximizing value. I will (...) argue that we have practical reasons given the practical goal and epistemic reasons given the epistemic goal. Disagreement disappears when we make the context explicit. The result is an independently motivated version ofpluralism. (shrink)

Lacey J. Davidson (2023) raises several insightful objections to the group partiality account of wokeness. The paper aims to move the discussion forward by either responding to or developing Davidson’s objections. My goal is not to show that the partiality account is foolproof but to think about the direction of future discussion—future critique, modification, and response. Davidson thinks that the partiality account of wokeness does not sufficiently define wokeness, as the paper sets out to do. Davidson also alleges that the (...) account appropriates the term from minority communities. (shrink)

I argue that faith is a type of trust. It is also part of a relationship in which both parties are called on to be faithful, where faithfulness is a type of trustworthiness. What distinguishes faith relationships from trust relationships is that both parties value the faith relationship intrinsically. I discuss how faith on this account can, and cannot, be rational when it goes beyond a person’s evidence. It turns out that faith has the same rationality conditions as trust, differing (...) from it only in the cases that fix our intuitions. (shrink)

Various philosophers authors have argued—on the basis of powerful examples—that we can have compelling moral or practical reasons to believe, even when the evidence suggests otherwise. This paper explores an alternative story, which still aims to respect widely shared intuitions about the motivating examples. Specifically, the paper proposes that what is at stake in these cases is not belief, but rather acceptance—an attitude classically characterized as taking a proposition as a premise in practical deliberation and action. I suggest that acceptance’s (...) theoretical usefulness in the ethics of belief has been hidden by its psychological obscurity. I thus aim to develop an empirically adequate and mechanistically specific psychological profile of acceptance. I characterize acceptance as centrally involving a cognitive gating function, in which we prevent a target belief state from having its characteristic downstream effects on reasoning, cognition, and action, and restructure those downstream processes. I then argue that there is substantial empirical support for the existence of the cognitive mechanisms needed to instantiate this view, coming from the science of emotion regulation. I argue that acceptance involves deploying the same mechanisms used in emotional response modulation to belief states: acceptance is doxastic response modulation. I then propose that having a better understanding of the psychological profile of acceptance leaves us better positioned to appreciate its potential usefulness for making progress on various puzzles within the ethics of belief. (shrink)

My aim in this paper is to show that the natural idea that humiliation is harmful calls explanation and to argue that the most straightforward ways of responding to this explanatory demand fall short in important ways. I end by considering a line of response which I take to be promising, which appeals to our need, as social animals, for interpersonal connection.

Most of us are partial to our friends and loved ones: we treat them with special care, and we feel justified in doing so. In recent years, the idea that good friends are also epistemically partial to one another has been popular. Being a good friend, so-called epistemic partialists suggest, involves being positively biased towards one's friends – that is, involves thinking more highly of them than is warranted by the evidence. In this paper, I outline the concept of epistemic (...) partiality and its relation to non-epistemic partiality and explore some considerations that speak in favour of and against such partialism in friendships. I finish by suggesting some directions in which this debate could go next. (shrink)

ABSTRACT Rima Basu and I have offered separate accounts of wokeness as an anti-racist ethical concept. Our accounts endorse controversial doctrines in epistemology: doxastic wronging, doxastic voluntarism, and moral encroachment. Many philosophers deny these three views, favoring instead some ordinary standards for epistemic justification. I call this denial the standard view. In this paper, I offer an account of wokeness that is consistent with the standard view. I argue that wokeness is best understood as ‘group epistemic partiality’. The woke person (...) does extra epistemic work before forming a negative belief about a member of an oppressed social group. Just as we do extra epistemic work when forming belief about our friends, so the woke person does for members of oppressed social groups. I first outline the account. I then raise questions about the scope of wokeness and belief formation. After this, I demonstrate that the group partiality view is consistent with the standard view in epistemology. The partiality view, therefore, should appeal to epistemologists who have adopted the standard view because it is consistent with ordinary standards of justification. I conclude that wokeness as a concept in epistemology should not be controversial for those who endorse the standard view. (shrink)

It is natural to think that rationality imposes some relationship between what a person believes, and what she believes about what she’s rational to believe. Epistemic akrasia—for example, believing P while believing that P is not rational to believe in your situation—is often seen as intrinsically irrational. This paper argues otherwise. In certain cases, akrasia is intuitively rational. Understanding why akratic beliefs in those case are indeed rational provides a deeper explanation how typical akratic beliefs are irrational—an explanation that does (...) not flow from akrasia per se. This understanding also allows us to diagnose where general anti-akratic arguments go wrong. We can then see why even principles designed to allow only moderate akrasia fail, and also why recognizing the possibility of rational akratic beliefs does not call for finding some other epistemic defect in agents who believe akratically. Believing akratically, in itself, is nothing to apologize for. (shrink)

There are two central kinds of epistemological mistakes: believing things you shouldn’t, and failing to believe things that you should. The knowledge-first program offers a canonical explanation for the former: if you believe something without knowing it, you violate the norm to believe only that which you know. But the explanation does not extend in any plausible way to a story about what’s wrong with suspending judgment when one ought to believe. In this paper I explore prospects for a knowledge-centering (...) account of positive epistemic norms that describe epistemic duties to believe. (shrink)

What does friendship require of us cognitively? Recently, some philosophers have argued that friendship places demands on what we believe. Specifically, they argue, friendship demands that we have positive beliefs about our friends even when such beliefs go against the evidence. Call this the doxastic account of the cognitive demands of friendship. Defenders of the doxastic account are committed to making a surprising claim about epistemology: sometimes, our beliefs should be sensitive to things that don’t bear on their truth. I (...) consider both motivations and worries for the doxastic account before developing a new account: the attentional account. According to it, friendship places demands on how we direct our attention. I argue that the attentional account can accommodate the considerations that motivate the doxastic account and weather the worries that trouble it, all while avoiding its surprising epistemological commitments. Along the way, I question the assumption that the cognitive demands of friendship center on positivity, and argue that the attentional account can support a more robust picture of friendship that calls for significant amounts of impartial thinking. (shrink)

What is the connection between justification and truth in moral epistemology? The primary goal of this paper is to argue that you cannot have justified false beliefs about your own moral obligations. The secondary goal is to explain why not. Some epistemologists embrace a global truth-connection in epistemology, according to which epistemic justification is always factive. In contrast, I endorse a local truth-connection in moral epistemology, which says that epistemic justification is factive when it concerns your own moral obligations. To (...) explain this, I appeal to a version of moral rationalism, which says there are necessary truths about morality that everyone has a priori justification to believe. (shrink)

Philosophy and Phenomenological Research, Volume 104, Issue 2, Page 511-518, March 2022.

ABSTRACT Is it good to form positive beliefs about those you have faith in, such as God or a religious community? Doxastic partialists say that it is. Some hold that it is good, from the viewpoint of faith, to form positive beliefs about the object of your faith even when your evidence favours negative ones. Others try to maintain respect for evidence by appealing to a highly permissive epistemology. I argue against both forms of doxastic partiality, on the grounds that (...) they foster an epistemically problematic noetic entrenchment. I instead defend evidentialism—the view that it is good to strive for true beliefs about the object of your faith, be they positive or negative, given relatively stringent evidential norms. I address the objection that evidentialism fosters disloyalty to the other party, not least because it risks losing your faith altogether. What emerges are not just epistemic norms for beliefs about religious matters, but an evidentialist account of what makes for good faith itself. (shrink)

If you love someone, is it good to believe better of her than epistemic norms allow? The partiality view says that it is: love, on this view, issues norms of belief that clash with epistemic norms. The partiality view is supposedly supported by an analogy between beliefs and actions, by the phenomenology of love, and by the idea that love commits us to the loved one’s good character. I argue that the partiality view is false, and defend what I call (...) the epistemic view. On the epistemic view, love also issues norms of belief. But these say simply that you should adhere to epistemic norms in forming and maintaining beliefs about loved ones. I offer two arguments for the epistemic view. The first appeals to the emotional responses of love, which, when sensitive to what the loved one is really like, can make love great and be morally transformative. The second is a new argument for why caring for a loved one requires true beliefs about him. We see that there may be some boundaries, such as stuffy traditions, that love is right to defy, but that epistemic boundaries are not among them. (shrink)

This lecture illustrates some of the theoretical richness that emerges from thinking about self-aware agents. It argues that taking self-awareness into account yields a picture of rational belief that is surprising, in a number of different, but interconnected, ways. The complexities it focuses on emerge most clearly in cases that involve so-called “higher-order evidence.”.

Religious disagreement, like disagreement in science, stands to deliver important epistemic benefits. But religious communities tend to frown on it. A salient reason is that, whereas scientists should be neutral toward the topics they discuss, religious believers should be loyal to God; and religious disagreement, they argue, is disloyal. For it often involves discussion with people who believe more negatively about God than you do, putting you at risk of forming negative beliefs yourself. And forming negative beliefs about someone, or (...) even being open to doing so, is disloyal. A loyal person, says the objector, should instead exhibit doxastic partiality, doing her best to believe positively about the other party even at the cost of accuracy. I discuss two arguments from doxastic partiality that aim to show that religious disagreement is typically disloyal. I argue that even given doxastic partiality, religious disagreement is not typically disloyal, and can in fact be loyal. But then I argue that doxastic partiality is false. A superior form of loyalty is epistemically oriented: concerned with knowing the other party as she really is. This opens up new ways in which religious disagreement for the sake of learning about God can be loyal to him. (shrink)

Philosophy and Phenomenological Research, Volume 104, Issue 3, Page 728-746, May 2022.

Many writers have recently urged that the epistemic rationality of beliefs can depend on broadly pragmatic (as opposed to truth-directed) factors. Taken to an extreme, this line of thought leads to a view on which there is no such thing as a distinctive epistemic form of rationality. A series of papers by Susanna Rinard develops the view that something like our traditional notion of pragmatic rationality is all that is needed to account for the rationality of beliefs. This approach has (...) undeniable attractions. But examining different versions of the approach uncovers problems. The problems help reveal why epistemic rationality is an indispensable part of understanding rationality—not only of beliefs, but of actions. We may or may not end up wanting to make a place, in our theories of epistemic rationality, for factors such as the practical or moral consequences of having beliefs. But a purely pragmatic notion of rationality—one that’s stripped of any component of distinctively epistemic evaluation—cannot do all the work that we need done. (shrink)

ABSTRACT In this paper I argue that there are possible cases in which the demands of justice and the norms of epistemology cannot be simultaneously satisfied. I will bring out these normative clashes in terms of the now-familiar phenomenon of testimonial injustice (Fricker 2007). While the resulting argument is very much in the spirit of two other sorts of argument that have received sustained attention recently – arguments alleging epistemic partiality in friendship, and arguments that motivate the hypothesis of moral (...) encroachment on the epistemic – I suggest how the argument from epistemic injustice differs from, and is stronger than, both of those arguments. The implications of the present argument are several: we must (i) reconceive the role of identity-prejudice in testimonial injustice, (ii) modify the way we think about how justice and epistemology bear on testimonial transactions, and (iii) understand the mutuality of speech exchanges in ways that do not privilege any particular participant’s epistemic perspective. (shrink)

In this paper I explore the epistemic significance of practical reasons to inquire. I have in mind the range of practical reasons one might have to do such things as collect (additional) evidence, consult with various sources, employ certain methods or techniques, double-check one’s answer to a question, etc. After expanding the diet of examples in which subjects have such reasons, I appeal to features of these sorts of reason in order to question the motivation for pragmatic encroachment in epistemology. (...) Once we reject pragmatic encroachment, it can seem that we are forced to treat practical reasons to inquire as having no distinctly epistemic significance. This is not so; I conclude by sketching an alternative account of what the epistemic significance of such reasons might be. (shrink)

This chapter asks two questions about the ethics of expectations: one about the nature of expectations, and one about the wrongs of expectations. On the first question, expectations involve a rich constellation of attitudes ranging from beliefs to also include imaginings, hopes, fears, and dreams. As a result, sometimes expectations act like predictions, like your expectation of rain tomorrow, sometimes prescriptions, like the expectation that your students will do the reading, sometimes like proleptic reasons like the hope that your mentee (...) will flourish, and sometimes expectations are peremptory in that they carry the force of moral law. Turning to the second question, given the multiple roles played by expectations it shouldn’t be surprising that there are also multiple ways expectations can be wrong to hold. Sometimes they wrong as beliefs do, e.g., doxastic wronging, and sometimes they result in alienation because of who holds that expectation of us. The upshot of this chapter is that getting clear on these potential ways expectations can wrong not only delivers an ethics of expectations that mirrors familiar discussions of the ethics of belief, but an ethics of expectations further opens the door for taking seriously an ethics of mental attitudes more generally. (shrink)

In moral and political philosophy, topics like the distributive inequities conferred via special partial relationships – family relationships, for example – have been frequently debated. However, the epistemic dimensions of such partiality are seldom discussed in the ethical context, and the topic of partial relationships rarely feature in the realm of social epistemology. My view is that the role of partial relationships is worth exploring to enrich our understanding of epistemic injustice and its transmission. I claim that epistemic features typical (...) of partial relationships make phenomena like epistemic injustice easier to mask, more difficult to identify, and harder to correct. (shrink)

It's often said that it is impossible to respond to non-evidential considerations in belief-formation, at least not directly and consciously. Many philosophers think that this provides grounds for accepting a normative thesis: typically, some kind of evidentialism about reasons for belief, or what one ought to believe. Some also think it supports thinking that evidentialist norms are constitutive of belief. There are a variety of ways in which one might try to support such theses by appeal to the impossibility-claim. In (...) this paper, I put pressure on these various attempts by raising a simple yet overlooked problem for them. In brief, the problem is that it isn't true that one cannot (directly and consciously) respond, in belief-formation to considerations that don't actually constitute (good) evidence for the proposition under consideration; what is true, at most, is that one cannot (directly and consciously) respond, in belief-formation to considerations that one oneself takes to be evidentially irrelevant to that proposition. While this point is obvious once stated, its significance hasn't been appreciated, or so I'll argue. Once we take full account of it, the standard arguments from the impossibility-claim to evidentialism don't go through. (shrink)

Partiality is the special concern that we display for ourselves and other people with whom we stand in some special personal relationship. It is a central theme in moral philosophy, both ancient and modern. Questions about the justification of partiality arise in the context of enquiry into several moral topics, including the good life and the role in it of our personal commitments; the demands of impartial morality, equality, and other moral ideals; and commonsense ideas about supererogation. This paper provides (...) an overview of the debate on the ethics of partiality through the lens of the domains of permissible and required partiality. After outlining the conceptual space, I first discuss agent-centred moral options that concern permissions not to do what would be impartially optimal. I then focus on required partiality, which concerns associative duties that go beyond our general duties to others and require us to give special priority to people who are close to us. I discuss some notable features of associative duties and the two main objections that have been raised against them: the Voluntarist and the Distributive objections. I then turn to the justification of partiality, focusing on underivative approaches and reasons-based frameworks. I discuss the reductionism and non-reductionism debate: the question whether partiality is derivative or fundamental. I survey arguments for ‘the big three’, according to which partiality is justified by appeal to the special value of either projects, personal relationships, or individuals. I conclude by discussing four newly emerging areas in the debate: normative transitions of various personal relationships, relationships with AI, epistemic partiality, and negative partiality, which concerns the negative analogue of our positive personal relationships. (shrink)

The purpose of this paper is two-fold: to provide a philosophical justification for the counterintuitive attitude that Judaism seems to have towards proselytism; and to extend the case so as to create a general argument, applicable to all religions, against many forms of proselytism.

The normative force of evidence can seem puzzling. It seems that having conclusive evidence for a proposition does not, by itself, make it true that one ought to believe the proposition. But spelling out the condition that evidence must meet in order to provide us with genuine normative reasons for belief seems to lead us into a dilemma: the condition either fails to explain the normative significance of epistemic reasons or it renders the content of epistemic norms practical. The first (...) aim of this paper is to spell out this challenge for the normativity of evidence. I argue that the challenge rests on a plausible assumption about the conceptual connection between normative reasons and blameworthiness. The second aim of the paper is to show how we can meet the challenge by spelling out a concept of epistemic blameworthiness. Drawing on recent accounts of doxastic responsibility and epistemic blame, I suggest that the normativity of evidence is revealed in our practice of suspending epistemic trust in response to impaired epistemic relationships. Recognizing suspension of trust as a form of epistemic blame allows us to make sense of a purely epistemic kind of normativity the existence of which has recently been called into doubt by certain versions of pragmatism and instrumentalism. (shrink)

I defend the thesis that friendship can constitutively require epistemic irrationality against a recent, forceful challenge, raised by proponents of moral and pragmatic encroachment. Defenders of the “encroachment strategy” argue that exemplary friends who are especially slow to believe that their friends have acted wrongly are simply sensitive to the high prudential or moral costs of falsely believing in their friends’ guilt. Drawing on psychological work on epistemic motivation (and in particular on the notion of “need for closure”), I propose (...) a different picture of what friendship requires in the doxastic realm. I argue that contrary to what the encroachment strategy suggests, exemplary friends’ belief formation ought not be guided by a concern with accuracy or error avoidance, but instead by a need to avoid a “specific closure” – namely, a need to avoid concluding in their friends’ guilt. I propose that exemplary friendship often generates a defeasible, doxastic obligation to exemplify such a need, despite its inherent corrupting effects on exemplary friends’ epistemic faculties. (shrink)

People are often offended by beliefs, expect apologies for beliefs, apologize for their own beliefs. In many mundane cases, people are morally criticized for their beliefs. Intuitively, then, beliefs seem to sometimes wrong people. Recently, the philosophical literature has picked up on this theme, and has started to discuss it under the heading of doxastic wrongdoing. In this paper we argue that despite the strength of such initial intuitions, at the end of the day they have to be rejected. If (...) it can be ever truthfully asserted that beliefs wrong, this is always derivative – beliefs wrong only in virtue of other things (like evidence-gathering actions) wronging. We distinguish between modest and ambitious doxastic wrongdoing theories (the former deny, while the latter accept, the possibility of a morally wrong yet epistemically permissible belief); we argue that each of these options faces insurmountable problems; and we offer partly debunking explanations of the intuitions purportedly supporting doxastic wrongdoing. (shrink)

Although collegial relationships are among the most prevalent types of interpersonal relationships in our lives, they have not been the subject of much philosophical study. In this paper, we take the first step in the process of developing an ethics of collegiality by establishing what qualifies two people as colleagues and then by determining what it is that gives value to collegial relationships. We argue that A and B are colleagues if both exhibit sameness regarding at least two of the (...) following three features: the same work content or domain of activity; the same institutional affiliation or common purpose; and/or the same status or level of responsibility. Moreover, we describe how the potential value of collegial relationships is grounded in the relationship goods that two colleagues have reason to generate qua colleagues, namely, collegial solidarity and collegial recognition. Two interesting conclusions that can be drawn from our analysis are that one has to be proficient at one’s work if one is to be considered a good colleague and that we are also more likely to be better colleagues if we regard the work we do as valuable. Finally, we draw special attention to the working conditions that are conducive to the generation of good collegial relationships and suggest some policies to promote them. (shrink)

Statistical evidence—say, that 95% of your co-workers badmouth each other—can never render resenting your colleague appropriate, in the way that other evidence (say, the testimony of a reliable friend) can. The problem of statistical resentment is to explain why. We put the problem of statistical resentment in several wider contexts: The context of the problem of statistical evidence in legal theory; the epistemological context—with problems like the lottery paradox for knowledge, epistemic impurism and doxastic wrongdoing; and the context of a (...) wider set of examples of responses and attitudes that seem not to be appropriately groundable in statistical evidence. Regrettably, we do not come up with a fully general, fully adequate, fully unified account of all the phenomena discussed. But we give reasons to believe that no such account is forthcoming, and we sketch a somewhat messier account that may be the best that can be had here. (shrink)

The zetetic turn in epistemology raises three questions about epistemic and zetetic norms. First, there is the relationship question: what is the relationship between epistemic and zetetic norms? Are some epistemic norms zetetic norms, or are epistemic and zetetic norms distinct? Second, there is the tension question: are traditional epistemic norms in tension with plausible zetetic norms? Third, there is the reaction question: how should theorists react to a tension between epistemic and zetetic norms? Drawing on an analogy to practical (...) philosophy, I develop a focal point view to resolve these motivating questions. On the focal point view, traditional epistemic norms and zetetic norms answer different types of normative questions. There is nevertheless a familiar type of evaluative tension between traditional epistemic norms and zetetic norms, but this tension is an unavoidable feature of the normative landscape and not a sign that traditional epistemic norms need revision. But if traditional epistemic norms are not zetetic norms, then in what sense is zetetic epistemology a project for epistemologists? I conclude by articulating a sense in which some nontraditional epistemic norms are zetetic norms, and in which zetetic epistemology is an important part of the study of theoretical rationality. (shrink)

​I evaluate a suggestion, floated by Kimberly Ferzan (this volume), that the twitter hashtag campaign #BelieveWomen is best accommodated by non-reductionist views of testimonial justification. I argue that the issue is ultimately one about the ethical obligation to trust women, rather than a question of what grounds testimonial justification. I also suggest that the hashtag campaign does not simply assert that ‘we should trust women’, but also militates against a pernicious striking-property generic (roughly: ‘women make false sexual assault accusations’), that (...) distorts our evaluation of women’s testimony concerning sexual assault. I conclude #BelieveWomen does not demand that we believe against the evidence, or uncritically, or be more trusting than we have evidential justification to be. Rather, it aims to bring our trust closer to what is merited by the base-rate of reliable testimony from women concerning sexual assault. (shrink)