The problem of evil is generally taken as evidence for atheism. However, some philosophers can be referred as a sign that this is not necessarily so. For example, one of the leading philosophers of contemporary philosophy of religion, Paul Draper, for whom one can say that the problem of evil is a big problem by looking into the works he brought to the literature, defines himself as an agnostic. Draper does not argue that evil directly supports or justifies agnosticism, but (...) rather that it does not have the power to justify atheism on its own. According to him, the evidence presented for and against theism and atheism leads to a balance between these two stances. The balance here does not mean that the evidence creates a fifty percent probability for both parties and makes a choice difficult as a result, but rather that an evaluation of all the evidence opens the way for an ambiguity that makes it difficult to choose between the two. He states that none of the available evidence is sufficient to decisively establish the truth of neither theism nor atheism; and that neither theism nor atheism/naturalism is true. However, while some evidence raises the possibility that theism is true over naturalism whereas others justify atheism by supporting naturalism. So, this kind of ambiguity justifies agnosticism as the true doxastic stance to adhere to. If the problem of evil was sufficient in terms of evidential power for Draper, he would have to be an atheist, not an agnostic. In an atmosphere where the problem of evil is generally associated with atheism, how Draper grounds agnosticism and why the problem of evil cannot necessarily be considered as a justification for atheism by and only itself is the main focus of this article. Thus, this study aims to reveal why the problem of evil cannot necessarily be a justification for atheism, as a result of a critical reading of Draper’s studies on the problem of evil and agnosticism, as well as the studies in the literature that deals with the discussion and criticize Draper. Likewise, in order to illustrate Draper’s argument regarding the grounding of agnosticism decisively, this study will briefly touch on the discussions of the grounding of agnosticism, and conclude that Draper’s move from “the problem of evil to agnosticism” is more rational than any transition from “evil to atheism”. (shrink)

Es wird der Frage nachgegangen, ob das No-Miracle Argument als ein Schluss auf die beste Erklärung ein gutes Argument ist. Diese Frage ist auch deshalb interessant, weil, wenn sie bejaht werden kann, es rational ist, anzunehmen, dass reife wissenschaftliche Theorien uns einen epistemischen Zugang zu einer Welt jenseits des direkt Beobachtbaren erschließen.

Salience reasoning, many have argued, can help solve coordination problems, but only if such reasoning is supplemented by higher-order predictions, e.g. beliefs about what others believe yet others will choose. In this paper, I will argue that this line of reasoning is self-undermining. Higher-order behavioral predictions defeat salience-based behavioral predictions. To anchor my argument in the philosophical literature, I will develop it in response and opposition to the popular Lewisian model of salience reasoning in coordination games. This model imports the (...) problematic higher-order beliefs by way of a ‘symmetric reasoning’ constraint. In the second part of this paper, I will argue that a player may employ salience reasoning only if she suspends judgment about what others believe yet others will do. (shrink)

First, I answer the controversial question ’What is scientific realism?’ with extensive reference to the varied accounts of the position in the literature. Second, I provide an overview of the key developments in the debate concerning scientific realism over the past decade. Third, I provide a summary of the other contributions to this special issue.

A discussion of L.A. Paul's 'Transformative Experience' from an Author Meets Critics session at the 2015 Pacific APA.

In this paper, I argue that Constructive Empiricism (CE) is ambiguous between two interpretations: CE as a normative epistemology of science and CE as a descriptive philosophy of science. When they present CE, constructive empiricists write as if CE is supposed to be more than a normative epistemology of science and that it is meant to be responsible to actual scientific practices. However, when they respond to objections, constructive empiricists fall back on a strictly normative interpretation of CE. This ambiguity (...) seems to make CE immune to objections in a rather ad hoc fashion. (shrink)

In this paper, I argue that, just as the problem of unconceived alternatives provides a basis for a New Induction on the History of Science to the effect that a realist view of science is unwarranted, the problem of unconceived objections provides a basis for a New Induction on the History of Philosophy to the effect that a realist view of philosophy is unwarranted. I raise this problem not only for skepticism’s sake but also for the sake of making a (...) point about philosophical argumentation, namely, that anticipating objections to one’s claim is not the same as supporting one’s claim. In other words, defending p from objections does not amount to support or evidence for p. This, in turn, presents dialectical and pragma-dialectical approaches to argumentation with the following question: does proper argumentation require that arguers anticipate and respond to unconceived objections? (shrink)

James Ladyman has argued that constructive empiricism entails modal realism, and that this renders constructive empiricism untenable. We maintain that constructive empiricism is compatible with modal nominalism. Although the central term 'observable' has been analyzed in terms of counterfactuals, and in general counterfactuals do not have objective truth conditions, the property of being observable is not a modal property, and hence there are objective, non-modal facts about what is observable. Both modal nominalism and constructive empiricism require clarification in the face (...) of Ladyman's argument. But we also argue that, even if Ladyman were right that constructive empiricism entails modal realism, this would not be a problem for constructive empiricism. (shrink)

Abstract In this paper I undertake an in-depth examination of an oft mentioned but rarely expounded upon state: suspended judgment. While traditional epistemology is sometimes characterized as presenting a “yes or no” picture of its central attitudes, in fact many of these epistemologists want to say that there is a third option: subjects can also suspend judgment. Discussions of suspension are mostly brief and have been less than clear on a number of issues, in particular whether this third option should (...) be thought of as an attitude or not. In this paper I argue that suspended judgment is (or at least involves) a genuine attitude. Content Type Journal Article Pages 1-17 DOI 10.1007/s11098-011-9753-y Authors Jane Friedman, St Catherine’s College, University of Oxford, Oxford, OX1 3UJ UK Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116. (shrink)

One's inaccuracy for a proposition is defined as the squared difference between the truth value (1 or 0) of the proposition and the credence (or subjective probability, or degree of belief) assigned to the proposition. One should have the epistemic goal of minimizing the expected inaccuracies of one's credences. We show that the method of minimizing expected inaccuracy can be used to solve certain probability problems involving information loss and self-locating beliefs (where a self-locating belief of a temporal part of (...) an individual is a belief about where or when that temporal part is located). We analyze the Sleeping Beauty problem, the duplication version of the Sleeping Beauty problem, and various related problems. (shrink)

Adam Elga takes the Sleeping Beauty example to provide a counter-example to Reflection, since on Sunday Beauty assigns probability 1/2 to H, and she is certain that on Monday she will assign probability 1/3. I will show that there is a natural way for Bas van Fraassen to defend Reflection in the case of Sleeping Beauty, building on van Fraassen’s treatment of forgetting. This will allow me to identify a lacuna in Elga’s argument for 1/3. I will then argue, however, (...) that not all is well with Reflection: there is a problem with van Fraassen’s treatment of forgetting. Ultimately I will agree with Elga’s 1/3 answer. David Lewis maintains that the answer is 1/2; I will argue that cases of forgetting can be used to show that the premiss of Lewis’s argument for 1/2 is false. (shrink)

Science promises benefits, some true and some illusory. Consider a scientific agnostic who thinks that to reap the true benefits of a scientific theory he does not have to believe in its theoretical posits. Instead, it is enough if he believes that the theory successfully predicts the behavior of the observables, as ultimately only such predictions matter. -/- Say, however, that given the results of her thorough research, a psychologist proposes a theory describing a psychological mechanism underlying a certain class (...) of normative judgments. Moreover, the mechanism seems unfit for the task—once you see the details of the mechanism, you will realize that this is not the way they should be produced. Therefore, if the psychologist is right, it seems that these normative judgments should not inform one's normative theorizing or one's actions (Greene 2008, 2014, Kelly 2014). And say that the agnostic accepts the psychologist's theory, trusting that it makes correct predictions about, for example, fMRI images and subjects' reaction times, as they are observable. He also thinks that if the psychologist's description of the mechanism is correct, the judgments should not be trusted. Yet, since the mechanism posited by the theory is not observable, the agnostic is agnostic about it. He thus cannot be convinced that these judgments are produced in a flawed way and, consequently, has no reason to distrust them. -/- Scientific agnosticism comes, therefore, at the cost of dismissing normative arguments that invoke unobservable posits of psychological models. The ability to make such arguments is a true (rather than illusory) benefit of science, despite the agnostic's promise that his philosophical theory leaves intact benefits that genuinely matter. (shrink)

In this article, through a critical examination of K. Brad Wray's version of the argument from underconsideration against scientific realism, I articulate a modest version of scientific realism. This modest realist position, which I call ‘relative realism’, preserves the scientific realist's optimism about science's ability to get closer to the truth while, at the same time, taking on board the antirealist's premise that theory evaluation is comparative, and thus that there are no good reasons to think that science's best theories (...) are close to the truth. (shrink)

The Lottery Paradox and the Preface Paradox both involve the thesis that high probability is sufficient for rational acceptability. The standard solution to these paradoxes denies that rational acceptability is deductively closed. This solution has a number of untoward consequences. The present paper suggests that a better solution to the paradoxes is to replace the thesis that high probability suffices for rational acceptability with a somewhat stricter thesis. This avoids the untoward consequences of the standard solution. The new solution will (...) be defended against a seemingly obvious objection. 1 The paradoxes of rational acceptability 2 The standard solution 3 A new solution to the paradoxes 4 Basic assumptions 5 The new solution defended 6 Conclusion 7 Appendix. (shrink)

According to the Classical Pessimistic Induction (CPI), otherwise positive features like predictive and explanatory success actually cast doubt on theories that display them. After all, they negatively correlate with truth. From this historical track record, it is inferred that current best theories are probably not (even approximately) true. The CPI is often wielded against realists about science, but others like Hume (1757), Pareto (1935), and Hájek (2007) extend it to philosophical theories more generally. In this paper, I unveil a priori (...) refutations that defang the CPI in all its guises. To date, treatments of this topic typically assume the following: if the historical proportion of false theories increases, then it has increasingly negative bearing against realism. I show that this assumption is false. I identify three types of problems for the CPI, each attaching to some interpretation or other. The first problem is that the CPI violates a universal adequacy condition on the confirmation relation that restricts the relationship between entailment and disconfirmation. The second problem is that the induction’s target hypotheses preclude the track record from instantiating a list of epistemically significant properties that empirical information is supposed to afford. The third problem is that it is constitutively impossible for the CPI to have random samples; this implies that even the use of randomization procedures cannot help. In sum: my refutation is novel, accessible by pure reflection, and quite general. (shrink)

This book examines the philosophical conception of abductive reasoning as developed by Charles S. Peirce, the founder of American pragmatism. It explores the historical and systematic connections of Peirce's original ideas and debates about their interpretations. Abduction is understood in a broad sense which covers the discovery and pursuit of hypotheses and inference to the best explanation. The analysis presents fresh insights into this notion of reasoning, which derives from effects to causes or from surprising observations to explanatory theories. The (...) author outlines some logical and AI approaches to abduction as well as studies various kinds of inverse problems in astronomy, physics, medicine, biology, and human sciences to provide examples of retroductions and abductions. The discussion covers also everyday examples with the implication of this notion in detective stories, one of Peirce’s own favorite themes. The author uses Bayesian probabilities to argue that explanatory abduction is a method of confirmation. He uses his own account of truth approximation to reformulate abduction as inference which leads to the truthlikeness of its conclusion. This allows a powerful abductive defense of scientific realism. This up-to-date survey and defense of the Peircean view of abduction may very well help researchers, students, and philosophers better understand the logic of truth-seeking. (shrink)

The paper argues that the view to the effect that one should suspend judgment in the face of a disagreement with a recognised epistemic peer results in a puzzle when applied to disagreements in which one party is agnostic. The puzzle is this: either the agnostic party retains her suspension of judgment, or she suspends it. The former option is discarded by proponents of the agnostic response; the latter leads the agnostic response to undermine itself.

This paper discusses some philosophical aspects related to the recent publication of the experimental results of the 2017 black hole experiment, namely the first image of the supermassive black hole at the center of galaxy M87. In this paper I present a philosophical analysis of the 2017 Event Horizon Telescope (EHT) black hole experiment. I first present Hacking’s philosophy of experimentation. Hacking gives his taxonomy of elements of laboratory science and distinguishes a list of elements. I show that the EHT (...) experiment conforms to major elements from Hacking’s list. I then describe with the help of Galison’s Philosophy of the Shadow how the EHT Collaboration created the famous black hole image. Galison outlines three stages for the reconstruction of the black hole image: Socio-Epistemology, Mechanical Objectivity, after which there is an additional SocioEpistemology stage. I subsequently present my own interpretation of the reconstruction of the black hole image and I discuss model fitting to data. I suggest that the main method used by the EHT Collaboration to assure trust in the results of the EHT experiment is what philosophers call the Argument from Coincidence. I show that using this method for the above purpose is problematic. I present two versions of the Argument from Coincidence: Hacking’s Coincidence and Cartwright’s Reproducibility by which I analyse the EHT experiment. The same estimation of the mass of the black hole is reproduced in four different procedures. The EHT Collaboration concludes: the value we have converged upon is robust. I analyse the mass measurements of the black hole with the help of Cartwright’s notion of robustness. I show that the EHT Collaboration construe Coincidence/Reproducibility as Technological Agnosticism and I contrast this interpretation with van Fraassen’s scientific agnosticism. (shrink)

http://dx.doi.org/10.5007/1808-1711.2012v16n2p341 Current supervaluation models of opinion, notably van Fraassen’s (1984; 1989; 1990; 1998; 2005; 2006) use of intervals to characterize vague opinion, capture nuances of ordinary reflection which are overlooked by classic measure theoretic models of subjective probability. However, after briefly explaining van Fraassen’s approach, we present two limitations in his current framework which provide clear empirical reasons for seeking a refinement. Any empirically adequate account of our actual judgments must reckon with the fact that these are typically neither uniform (...) through the range of outcomes we take to be serious possibilities nor abrupt at the edges. (shrink)

Bayesianism and Inference to the best explanation are two different models of inference. Recently there has been some debate about the possibility of “bayesianizing” IBE. Firstly I explore several alternatives to include explanatory considerations in Bayes’s Theorem. Then I distinguish two different interpretations of prior probabilities: “IBE-Bayesianism” and “frequentist-Bayesianism”. After detailing the content of the latter, I propose a rule for assessing the priors. I also argue that Freq-Bay: endorses a role for explanatory value in the assessment of scientific hypotheses; (...) avoids a purely subjectivist reading of prior probabilities; and fits better than IBE-Bayesianism with two basic facts about science, i.e., the prominent role played by empirical testing and the existence of many scientific theories in the past that failed to fulfil their promises and were subsequently abandoned. (shrink)

There is good reason to believe that, if it can be decided at all, the realism debate must be decided on a posteriori grounds. But at least prima facie the prospects for an a posteriori resolution of the debate seem bleak, given that realists and antirealists disagree over two of the most fundamental questions pertaining to any kind of empirical research, to wit, what the range of accessible evidence is and what the methodological status of explanatory considerations is. The present (...) paper aims to show that, while the difficulties that face an empirical approach to the realism debate are not to be discounted, they are not insurmountable either. Specifically, it presents a broadly Bayesian strategy for resolving the debate that is capable of solving those difficulties. The strategy crucially involves answers to the aforementioned questions that diverge from both the standard realist and the standard antirealist answers, but that should appear more natural and plausible than those to realists and antirealists alike. (shrink)