Recently, Dan O’Brien has argued that there are situations in which a hearer can gain testimonial knowledge from a speaker who is lying. In order to make his case, O’Brien presents two examples where a speaker lies to a hearer, but supposedly the hearer comes to have testimonial knowledge on the basis of the lying speaker’s testimony. O’Brien claims that his examples demonstrate that lies can be used to pass on knowledge in a non-inferential fashion. I argue that O’Brien is (...) mistaken. More specifically, I argue that the hearer’s belief in the second example that O’Brien depicts fails to meet two plausible conditions for knowledge. First, the hearer’s belief fails to satisfy the requirements of the epistemic basing relation. Second, the hearer’s belief is not safe. (shrink)

Conservatism about perceptual justification tells us that we cannot have perceptual justification to believe p unless we also have justification to believe that perceptual experiences are reliable. There are many ways to maintain this thesis, ways that have not been sufficiently appreciated. Most of these ways lead to at least one of two problems. The first is an over-intellectualization problem, whereas the second problem concerns the satisfaction of the epistemic basing requirement on justified belief. I argue that there is at (...) least one Conservative view that survives both difficulties, a view which has the further ability to undercut a crucial consideration that has supported Dogmatist views about perceptual justification. The final section explores a tension between Conservatism and the prospects of having a completely general account of propositional justification. Ironically, the problem is that Conservatives seem committed to making the acquisition of propositional justification too easy. My partial defense of Conservatism concludes by suggesting possible solutions to this problem. (shrink)

This paper explains what it is to believe something for a reason. My thesis is that you believe something for a reason just in case the reason non-deviantly causes your belief. In the course of arguing for my thesis, I present a new argument that reasons are causes, and offer an informative account of causal non-deviance.

Modal metaphysics consumed much of the philosophical discussion at the turn of the century, yielding a number of epistemological insights. Modal analyses were applied within epistemology, yielding sensitivity and safety theories of knowledge as well as counterfactual accounts of the basing relation. The contemporary conversation has now turned to a new metaphysical notion – grounding – opening the way to a fresh wave of insights by bringing grounding into epistemology. In this paper, I attempt one such application, making sense of (...) the epistemic regress problem in terms of grounding. I argue that the relation that generates the epistemic regress is a grounding relation, showing that grounding can make sense of proposals by epistemic foundationalists and charting the course for similar applications to epistemic coherentism and epistemic infinitism. If it is right that grounding is involved in the epistemic regress, this points the way forward both for epistemologists and metaphysicians, revealing the prospects of solutions to the epistemic regress problem while providing grounding advocates with yet another example of grounding with which to theorize. (shrink)

There is an ever-growing literature on what exactly the condition or criterion is that enables some (but not all) debunking arguments to undermine our beliefs. In this paper, I develop a novel schema for debunking argumentation, arguing that debunking arguments generally have a simple and valid form, but that whether or not they are sound depends on the particular aetiological explanation which the debunker provides in order to motivate acceptance of the individual premises. The schema has three unique features: (1) (...) it satisfies important desiderata for what any acceptable account of debunking would have to look like; (2) it is consistent with the inductively supported claim that there is no special debunking principle; and (3) it coheres with the plausible claim that what makes debunking arguments unique is that they rely on so-called genealogies for the justification of their premises. (shrink)

According to a widely shared generic conception of inferential justification—‘the standard conception’—an agent is inferentially justified in believing that p only if she has antecedently justified beliefs in all the non-redundant premises of a good argument for p. This conception tends to serve as the starting-point in contemporary debates about the nature and scope of inferential justification: as neutral common ground between various competing, more specific, conceptions. But it’s a deeply problematic starting-point. This paper explores three questions that haven’t been (...) given the attention they deserve, that complicate the application of the standard conception to cases, and that reveal it to be underspecified at the core—in ways that aren’t resolved but inherited by more specific (extant) versions of it. The goal isn’t to answer the questions, but to articulate them, explain what turns on them, and invite a critical re-examination of the standard conception. (shrink)

According to a traditional picture, perception and belief have starkly different epistemic roles. Beliefs have epistemic statuses as justified or unjustified, depending on how they are formed and maintained. In contrast, perceptions are “unjustified justifiers.” Core cognition is a set of mental systems that stand at the border of perception and belief, and has been extensively studied in developmental psychology. Core cognition's borderline states do not fit neatly into the traditional epistemic picture. What is the epistemic role of these states? (...) Focusing on the core object system, the author argues that core object representations have epistemic statuses like beliefs do, despite their many prototypically perceptual features. First, the author argues that it is a sufficient condition on a mental state's having an epistemic status as justified or unjustified that the state is based on reasons. Then the author argues that core object representations are based on reasons, through an examination of both experimental results and key markers of the basing relation. The scope of mental states that are subject to epistemic evaluation as justified or unjustified is not restricted to beliefs. (shrink)

This paper purports to provide a fresh cashing out of Debasing Scepticism: the type of Scepticism put on the map in a recent article by Jonathan Schaffer, with a view to demonstrating that the Debasing Sceptic’s argument is not so easily dismissed as many of Schaffer’s commentators have thought. After defending the very possibility of the Debasing Sceptic’s favoured sceptical scenario, I lay out a framework for thinking of the agent’s power to hold their beliefs in the light of reasons (...) which I argue has initial plausibility. I then attempt to show that with this framework in tow, the Debasing Sceptic has an argument for their sceptical conclusion available to them which Schaffer’s commentators have failed to undermine, and which is independently interesting. (shrink)

Justification depends on context: even if E on its own justifies H, still it might fail to justify in the context of D. This sort of effect, epistemologists think, is due to defeaters, which undermine or rebut a would-be justifier. I argue that there is another fundamental sort of contextual feature, disqualification, which doesn't involve rebuttal or undercutting, and which cannot be reduced to any notion of screening-off. A disqualifier makes some would-be justifier otiose, as direct testimony sometimes does to (...) distal testimony, and as manifestly decisive evidence might do to gratuitous evidence on the same team. Basing a belief on disqualified evidence, moreover, is distinctively irrational. One is not necessarily irresponsible. Instead one is turning down a free upgrade to a sleeker, stabler basis for one's beliefs. Such an upgrade would prevent wastes of epistemic effort, since someone who bases her belief on a disqualified proposition E will need to remember E and rethink her belief should E ever be defeated. The upgrade might also reduce reliance on unwieldy evidence, if E is relevant only thanks to some labyrinthine argument; and if even ideal agents should doubt their ability to follow such arguments, even they should care about disqualifiers. (shrink)

Amanda works in a library, and a patron asks for her help in learning about duty-to- rescue laws in China. She throws herself into the task, spending hours on retrieving documents from governmental and non-governmental sources, getting electronic translations, looking for literature on Scandinavian duty-to-rescue laws that mention Chinese laws for comparison, and so on. Why? She likes to gain this sort of general knowledge of the world; perhaps the reason she works so hard is that she is learning fascinating (...) facts in doing so. She is also a proud librarian; perhaps the reason she works so hard is that a patron needs her assistance. She is a library employee; perhaps her reason for working so hard is that this sort of effort is noted by her employer and gives her career a boost, or perhaps it is just that doing this sort of work is the condition of her continued employment. Perhaps the reason is that the patron is charming. (shrink)

There is a distinction between merely having the right belief, and further basing that belief on the right reasons. Any adequate epistemology needs to be able to accommodate the basing relation that marks this distinction. However, trouble arises for Bayesianism. I argue that when we combine Bayesianism with the standard approaches to the basing relation, we get the result that no agent forms their credences in the right way; indeed, no agent even gets close. This is a serious problem, for (...) it prevents us from making epistemic distinctions between agents that are doing a reasonably good job at forming their credences and those that are forming them in clearly bad ways. I argue that if this result holds, then we have a problem for Bayesianism. However, I show how the Bayesian can avoid this problem by rejecting the standard approaches to the basing relation. By drawing on recent work on the basing relation, we can develop an account of the relation that allows us to avoid the result that no agent comes close to forming their credences in the right way. The Bayesian can successfully accommodate the basing relation. (shrink)

The peculiar case of Lehrer’s lawyer purports to describe a scenario in which a subject has a justified belief, indeed knowledge, despite the fact that their belief is not causally or counterfactually sustained by any good reasons for it. The case has proven controversial. While some agree with Lehrer’s assessment of the case, others disagree, leading to a schism among accounts of the basing relation. In this paper I aim to reconcile these camps and put simple causal and counterfactual accounts (...) of the basing relation back on the table, by arguing that Lehrer’s case is probably metaphysically impossible, but even if it isn’t, it is ambiguous between a psychologically implausible and a psychologically plausible reading, and this can account for the diverging intuitions that it generates. (shrink)

This article is about the epistemic basing relation, which is the relation that obtains between beliefs and the reasons for which they are held. We need an adequate account of the basing relation if we want to have a satisfactory account of doxastic justification, which we should want to have. To that end, this article aims to achieve two goals. The first is to show that a plausible account of the basing relation must invoke counterfactual concepts. The second is to (...) set out two related analyses of the basing relation, each of which seems quite plausible. (shrink)

The epistemic basing relation is the relation which must hold between a person's belief and the adequate reasons for holding that belief if the belief is to be epistemically justified by those reasons. Although the basing relation is a fundamental component of any adequate theory of epistemic justification, it has received scant attention in the literature. In this paper, I propose a novel causal analysis of the basing relation, one which helps to characterize an intemalist element which, I shall argue, (...) is required of any successful account of epistemic justification, and which confirms current trends away from coherentist and reliabilist theories of justification. (shrink)

Adam Carter’s book Autonomous Knowledge: Radical Enhancement, Autonomy, and the Future of Knowing is excellent. It is clear, well-written, and interesting. On the whole, Autonomous Knowledge is rea...

Sometimes, agents do the right thing for the right reason. What’s the normative significance of this phenomenon? According to proponents of the special status view, when an agent acts for the right reason, her actions enjoy a special normative status, namely, worthiness. Proponents of this view claim that self-effacing forms of consequentialism cannot say this plausible thing, and, worse, are blocked from having a perspicuous view of matters by the self-effacing nature of their consequentialism. In this paper, I argue that (...) this claim is based on an illicit assumption. I show that whatever version of the special status view proponents of that view prefer, self-effacing consequentialists can adopt a version of it. Moreover, I show that proponents of extant versions of the special status view have reason to prefer the specific version of that view I articulate on behalf of self-effacing consequentialists. (shrink)

It is a commonly held view in contemporary epistemology that for having knowledge it is necessary to have an appropriately based belief, although numerous different views exist about when a belief’s base is appropriate. Broadly speaking, they all share the view that one can only have knowledge if the belief’s base is in some sense truth-related or tracking the truth. Baseless knowledge can then be defi ned as knowledge where the belief is acquired and sustained in a way that does (...) not track the truth. I will argue that rejecting baseless knowledge leads to controversial consequences. The problem increases if we consider contrasting persons who know because of appropriate belief forming processes but who fail to possess further epistemic virtues such as understanding. I will not argue which belief bases constitute a suffi cient condition for knowledge. Rather I will stress the point that the common assumption that an appropriate basing relation constitutes a necessary condition for knowledge has controversial consequences. (shrink)

In this paper, we review Keith Lehrer’s account of the basing relation, with particular attention to the two cases he offered in support of his theory, Raco (Lehrer, Theory of knowledge, 1990; Theory of knowledge, (2nd ed.), 2000) and the earlier case of the superstitious lawyer (Lehrer, The Journal of Philosophy, 68, 311–313, 1971). We show that Lehrer’s examples succeed in making his case that beliefs need not be based on the evidence, in order to be justified. These cases show (...) that it is the justification (rather than the belief) that must be based in the evidence. We compare Lehrer’s account of basing with some alternative accounts that have been offered, and show why Lehrer’s own account is more plausible. (shrink)

Evidentialism as an account of theoretical rationality is a popular and well-defended position. However, recently, it's been argued that misleading higher-order evidence (HOE) – that is, evidence about one's evidence or about one's cognitive functioning – poses a problem for evidentialism. Roughly, the problem is that, in certain cases of misleading HOE, it appears evidentialism entails that it is rational to adopt a belief in an akratic conjunction – a proposition of the form “p, but my evidence doesn't support p” (...) – despite it being the case that believing an akratic conjunction appears to be clearly irrational. In this paper, I diffuse the problem for evidentialism using the distinction between propositional and doxastic rationality. I argue that, although it can be propositionally rational to believe an akratic conjunction (according to evidentialism), one cannot inferentially base an akratic belief in one's evidence, and, thus, one cannot doxastically rationally possess an akratic belief. In addition, I address the worry that my solution to the puzzle commits evidentialists to the possibility of epistemic circumstances in which a proposition, p, is propositionally rational to believe (namely, an akratic conjunction), yet one cannot, in principle, (doxastically) rationally believe p. As I demonstrate, cases of misleading HOE are not the only types of cases that force evidentialists to accept that propositional rationality does not entail the possibility of doxastic rationality. There are no new problems raised by misleading HOE that weren't already present in cases involving purely first-order evidence. (shrink)

According to objectivism about the practical 'ought', what one ought to do depends on all the facts; according to perspectivism, it depends only on epistemically available facts. This essay presents a new argument against objectivism. The first premise says that it is at least sometimes possible for a normative theory to correctly guide action. The second premise says that, if objectivism is true, this is never possible. From this it follows that objectivism is false. Perspectivism, however, turns out to be (...) compatible with the plausible assumption about guidance. I defend the two premises on the basis of an account of what it is for a normative theory to guide action. Central to this account is the idea that correct action-guidance involves correct practical reasoning from a normative theory to an action, which requires that agents have the capacity to believe for the right reasons. Since objectivists about the practical 'ought' are committed to objectivism about the epistemic 'ought', it follows that agents lack this capacity and so are in principle unable to be correctly guided by a normative theory. This shows that recent attempts to reconcile objectivism with action-guidance are unsuccessful, which all assume that, if objectivism is true, it is at least sometimes possible for a normative theory to correctly guide action. (shrink)

Epistemic Internalism (EI) is the claim that an agent S is justified in believing that p at a time t iff S has either an actual or potential direct awareness of the grounds or properties that confer justification on p at t . In this paper I argue that EI does not provide the proponent of EI with an intuitively clear analysis of epistemic justification. More exactly, after identifying two different versions of EI – a weak version and a strong (...) version – I offer some general considerations for thinking that neither the weak version nor the strong version provides the proponent of EI with a plausible analysis of epistemic justification and conclude, therefore, that EI itself cannot be considered a plausible analysis of epistemic justification. (shrink)