Assertions are the centre of gravity in social epistemology. They are the vehicles we use to exchange information within scientific groups and society as a whole. It is therefore essential to determine under which conditions we are permitted to make an assertion. In this paper we argue and provide empirical evidence for the view that the norm of assertion is justified belief: truth or even knowledge are not required. Our results challenge the knowledge account advocated by, e.g. Williamson (1996), in (...) general, and more specifically, put into question several studies conducted by Turri (2013, 2016) that support a knowledge norm of assertion. Instead, the justified belief account championed by, e.g. Douven (2006), seems to prevail. (shrink)

In recent years, many philosophers of religion have turned their attention to the topic of faith. Given the ubiquity of the word “faith” both in and out of religious contexts, many of them have chosen to begin their forays by offering an analysis of faith. But it seems that there are many kinds of faith: religious faith, non‐religious faith, interpersonal faith, and propositional faith, to name a few. In this article, I discuss analyses of faith that have been offered and (...) point out the dimensions along which they differ. (shrink)

Conditionalization governs how to reallocate credence in light of new evidence. One prominent argument in favor of Conditionalization holds that an agent who violates it is vulnerable to a diachronic Dutch book: a series of acceptable bets offered at multiple times that inflict a sure loss. van Fraassen argues that an agent who violates the Principle of Reflection is likewise vulnerable to a diachronic Dutch book. He concludes that agents should conform to both Conditionalization and Reflection. Some authors reply that (...) Reflection is implausible and hence that there must be something wrong with diachronic Dutch book arguments. Other authors try to isolate a principled difference between the Dutch book argument for Conditionalization and the Dutch book argument for Reflection, such that the former argument may succeed even though the latter fails. I pursue a version of this strategy. I contend that, once we properly elucidate the notion of sure loss, non‐reflectors are not vulnerable to a sure loss. An agent who violates Reflection is not thereby subject to a diachronic Dutch book. Appearances to the contrary result from an unmotivated focus upon an overly narrow set of gambling scenarios. (shrink)

Dialectical egalitarianism holds that every asserted proposition requires defence when challenged by an interlocutor. This view apparently generates a vicious 'regress of justifications', since an interlocutor can challenge the premises through which a speaker defends her original assertion, and so on ad infinitum . To halt the regress, dialectical foundationalists such as Adler, Brandom, Leite, and Williams propose that some propositions require no defence in the light of mere requests for justification. I argue that the putative regress is not worrisome (...) and that egalitarianism can handle it quite satisfactorily. I also defend a positive view that combines an anti-foundationalist conception of dialectical interaction with a foundationalist conception of epistemic justification. (shrink)

Lewis proved a Dutch book theorem for Conditionalization. The theorem shows that an agent who follows any credal update rule other than Conditionalization is vulnerable to bets that inflict a sure loss. Lewis’s theorem is tailored to factive formulations of Conditionalization, i.e. formulations on which the conditioning proposition is true. Yet many scientific and philosophical applications of Bayesian decision theory require a non-factive formulation, i.e. a formulation on which the conditioning proposition may be false. I prove a Dutch book theorem (...) tailored to non-factive Conditionalization. I also discuss the theorem’s significance. (shrink)

Alston, Searle, and Williamson advocate the restrictive model of assertion , according to which certain constitutive assertoric norms restrict which propositions one may assert. Sellars and Brandom advocate the dialectical model of assertion , which treats assertion as constituted by its role in the game of giving and asking for reasons. Sellars and Brandom develop a restrictive version of the dialectical model. I explore a non-restrictive version of the dialectical model. On such a view, constitutive assertoric norms constrain how one (...) must react if an interlocutor challenges one's assertion, but they do not constrain what one should assert in the first place. I argue that the non-restrictive dialectical perspective can accommodate various linguistic phenomena commonly taken to support the restrictive model. 1. (shrink)

In this paper it is argued that the buck-passing analysis (BPA) of final value is not a plausible analysis of value and should be abandoned. While considering the influential wrong kind of reason problem and other more recent technical objections, this paper contends that there are broader reasons for giving up on buck-passing. It is argued that the BPA, even if it can respond to the various technical objections, is not an attractive analysis of final value. It is not attractive (...) for two reasons: the first being that the BPA lacks the features typical of successful conceptual analyses and the second being that it is unable to deliver on the advantages that its proponents claim for it. While not offering a knock-down technical refutation of the BPA, this paper aims to show that there is little reason to think that the BPA is correct, and that it should therefore be given up as an analysis of final value. (shrink)

Although recent epistemology has been marked by several prominent disagreements – e.g., between foundationalists and coherentists, internalists and externalists – there has been widespread agreement that some form of fallibilism must be correct. According to a rough formulation of this view, it is possible for a subject to have knowledge even in cases where the justification or grounding for the knowledge is compatible with the subject’s being mistaken. In this paper, I examine the motivation for fallibilism before providing a fully (...) general account of the view. I conclude by looking at the two major difficulties for fallibilism: the Gettier problem and the lottery paradox. (shrink)

The traditional argument for skepticism relies on a comparison between a normal subject and a subject in a skeptical scenario: because there is no relevant difference between them, neither has knowledge. Externalists respond by arguing that there is in fact a relevant difference—the normal subject is properly situated in her environment. I argue, however, that there is another sort of comparison available—one between a normal subject and a subject with a belief that is accidentally true—that makes possible a new argument (...) for skepticism. Unlike the traditional form of skeptical argument, this new argument applies equally well to both internalist and externalist theories of knowledge. (shrink)

Expertise, authority, and testimony refer to aspects of one of the most important elements of communication and cognition. Argumentation theory recognises various forms of what we call the argumentum ad alia pattern, in which speakers appeal to what others have said, including Position to Know scheme, Witness Testimony scheme, Expert Opinion scheme and the classical ad verecundiam. In this paper we show that ad alia involves more than merely an inferential step from what others (a person in position to know, (...) a witness, an expert) have said, and that studying this type of argumentation requires going beyond the argument structure of propositional contents to account for different speech activities. We also demonstrate that using the words of others, attacking what has been said, and reasoning from how others reason constitute a rich repertoire of communication strategies which we need to model in order to be able to analyse them manually and to process them computationally. (shrink)

We present a novel model of individual people, online posts, and media platforms to explain the online spread of epistemically toxic content such as fake news and suggest possible responses. We argue that a combination of technical features, such as the algorithmically curated feed structure, and social features, such as the absence of stable social-epistemic norms of posting and sharing in social media, is largely responsible for the unchecked spread of epistemically toxic content online. Sharing constitutes a distinctive communicative act, (...) governed by a dedicated norm and motivated to a large extent by social identity maintenance. But confusion about this norm and its lack of inherent epistemic checks lead readers to misunderstand posts, attribute excess or insufficient credibility to posts, and allow posters to evade epistemic accountability—all contributing to the spread of epistemically toxic content online. This spread can be effectively addressed if people and platforms add significantly more context to shared posts and platforms nudge people to develop and follow recognized epistemic norms of posting and sharing. (shrink)

Is understanding epistemic in nature? Does a correct account of what constitutes understanding of a concept mention epistemological notions such as knowledge, justification or epistemic rationality? We defend the view that understanding is epistemic in nature – we defend epistemological conceptions of understanding. We focus our discussion with a critical evaluation of Tim Williamson's challenges to epistemological conceptions of understanding in The Philosophy of Philosophy. Against Williamson, we distinguish three kinds of epistemological conceptions and argue that Williamson's arguments succeed against (...) only the most heavily committed kind, and leave the less heavily committed kinds untouched. Further, we argue that Williamson's elaboration of lessons from his arguments point in a direction opposite of his own conclusions and give vivid articulation and support to epistemological conceptions. We suggest also that skepticism about Williamson's larger metaphilosophical conclusions – according to which understanding plays no special role in the epistemology of philosophy – may be in order. (shrink)

Stand‐up comedy is often viewed in two contrary ways. In one view, comedians are hailed as providing genuine social insight and telling truths. In the other, comedians are seen as merely trying to entertain and not to be taken seriously. This tension raises a foundational question for the aesthetics of stand‐up: Do stand‐up comedians perform genuine assertions in their performances? This article considers this question in the light of several theories of assertion. We conclude that comedians on stage do not (...) count as making genuine assertions—rather, much like actors on a stage, they merely pretend to perform speech acts. However, due to norms of authenticity that govern stand‐up comedy, performers can nonetheless succeed in conveying genuine insights. Thus, our account accommodates both the seemingly incompatible aspects of our ordinary appreciation of stand‐up comedy and points toward deeper philosophical understanding of stand‐up comedy as a unique art form. (shrink)

Echo chambers have received widespread attention in recent years, but there is no agreement over whether they are always epistemically bad for us. Some argue they’re inherently epistemically bad, whilst others claim they can be epistemically good. This paper has three aims. First, to bring together recent studies in this debate, taxonomizing different ways of thinking about the epistemic status of echo chambers. Second, to consider and reject several accounts of what makes echo chambers epistemically harmful or not, and then (...) offer an alternative account which builds on some features of existing accounts. In our view, echo chambers – even those that are truth-conducive – are always epistemically harmful because of their reasons-undermining features, e.g. the way that they impede the development of epistemic reasons which can answer and withstand challenges. This account captures important ideas behind several theories in the epistemology of echo chambers, but offers a richer explanation that does not suffer from their limitations. (shrink)

Looking out the window, I see that it's raining outside. Do I know that it’s raining outside? According to proponents of the Entailment Thesis, I do. If I see that p, I know that p. In general, the Entailment Thesis is the thesis that if S perceives that p, S knows that p. But recently, some philosophers (McDowell 2002, Turri 2010, Pritchard 2011, 2012) have argued that the Entailment Thesis is false. On their view, we can see p and not (...) know that p. In this paper, I argue that their arguments are unsuccessful. (shrink)

According to Duncan Pritchard’s version of epistemological disjunctivism, in paradigm cases of perceptual knowledge, one’s knowledge that p is grounded in one’s seeing that p, and one can, by reflection alone, come to know that they see that p. In this paper, I argue that the epistemic conception of introspective indiscriminability is incompatible with epistemological disjunctivism, so understood. This has the consequence that theories of the nature of sensory experience which accept the epistemic conception of introspective indiscriminability—such as phenomenal character (...) disjunctivism and certain forms of naïve realism—are inconsistent with epistemological disjunctivism, so understood. I then argue that proponents of epistemological disjunctivism face a formidable challenge explaining in what sense, if any, one can have purely reflective knowledge of their factive rational support. (shrink)

We are ignorant knowers. This paper proposes an information theoretic explanation of that fact. The explanation is a conjunction of three claims. First, that even in those dimensions where we are capable of picking up information, there is information that we don’t pick up. Second, that there can be dimensions of information for which we lack the capacity to pick up any information whatsoever. Third, that we don’t know whether the faculties and cognitive capacities we are endowed with process all (...) the information that they pick up. (shrink)

This paper considers, and rejects, three strategies aimed at showing that the KK-principle fails even in most favourable circumstances (all emerging from Williamson’s Knowledge and its Limits ). The case against the final strategy provides positive grounds for thinking that the principle should hold good in such situations.

The leading idea of this article is that one cannot acquire knowledge of any non-epistemic fact by virtue of knowing that one that knows something. The lines of reasoning involved in the surprise exam paradox and in Williamson’s _reductio_ of the KK-principle, which demand that one can, are thereby undermined, and new type of counter-example to epistemic closure emerges.

I defend the thesis that beliefs are constitutively normative from two kinds of objection. After clarifying what a “blindspot” proposition is and the different types of blindspots there can be, I show that the existence of such propositions does not undermine the thesis that beliefs are essentially governed by a negative truth norm. I argue that the “normative variance” exhibited by this norm is not a defect. I also argue that if we accept a distinction between subjective and objective norms (...) there need be no worrying tension between doxastic norms of truth and doxastic norms of evidence. I show how a similar approach applies to the attitude of guessing. I then suggest that if we distinguish between practical and theoretical rationality, we will prefer a negative form of norm that does not positively oblige us to form beliefs. I finish by considering an alternative possible subjunctive form of norm that would also avoid problems with blindspots but suggest this has a non-intuitive consequence. (shrink)

Orthodox Bayesianism endorses revising by conditionalization. This paper investigates the zero-raising problem, or equivalently the certainty-dropping problem of orthodox Bayesianism: previously neglected possibilities remain neglected, although the new evidence might suggest otherwise. Yet, one may want to model open-minded agents, that is, agents capable of raising previously neglected possibilities. Different reasons can be given for open-mindedness, one of which is fallibilism. The paper proposes a family of open-minded propositional revisions depending on a parameter ϵ. The basic idea is this: first (...) extend the prior to the newly suggested possibilities by mixing the prior with the uniform probability on these possibilities, then conditionalize. This may put the agent back on the right track when her beliefs or evidence happen to be false. The paper justifies this family of equivocal epsilon-conditionalizations as minimal non-biased open-minded modifications of conditionalization. Several variations are discussed, such as mixing with an ad hoc or silent prior instead of the uniform prior, and a generalization to probabilistic information is given. The approach is compared to other accounts, such as Jeffrey’s Bayesianism, Gärdenfors’s probabilistic revision, maximizing entropy, and minimal revision. _1_ Introduction _2_ Downsides of Certainty Conservation _3_ Why Raise Zeros? _3.1_ Accuracy defects _3.2_ Fallibilism and dissolutions _3.3_ Weak fallibilism and partial solutions _4_ Epsilon-Conditionalization _4.1_ Definitions _4.2_ Revision types and information assumptions _4.3_ Epsilon interpretation and flavours _5_ Justifications _5.1_ Open-minded orthodox Bayesianism _5.2_ Minimal revision _5.3_ Transitivity _6_ Conclusion Appendix. (shrink)

This paper explores how the norms of belief relate to the norms of action. The discussion centres on addressing a challenge from positive illusions stating that the demands we face as believers aiming at the truth and the demands we face as agents aiming at success often pull in opposite directions. In response to this challenge, it is argued that the pursuits of aiming at the truth and aiming at success are fully compatible and mutually reinforcing. More specifically, the link (...) between the two takes the form of a two-way connection. In addition to succeeding in virtue of getting it right, it is normatively appropriate to get it right in virtue of succeeding. This two-way connection thesis is supported by a wide scope reading of how the truth norm of belief may be satisfied. On this reading, believing p is permissible both as a result of settling the question of whether p in light of the available evidence and as a result of engaging a believer’s agency in making it the case that p. (shrink)

This paper examines three reasons to think that Craig's genealogy of the concept of knowledge is incompatible with knowledge-first epistemology and finds that far from being incompatible with it, the genealogy lends succour to it. This reconciliation turns on two ideas. First, the genealogy is not history, but a dynamic model of needs. Secondly, by recognizing the continuity of Craig's genealogy with Williams's genealogy of truthfulness, we can see that while both genealogies start out from specific needs explaining what drives (...) the development of certain concepts rather than others, they then factor in less specific needs which in reality do not come later at all, and which have also left their mark on these concepts. These genealogies thereby reveal widespread functional dynamics driving what I call the de-instrumentalization of concepts, the recognition of which adds to the plausibility of such instrumentalist approaches to concepts. (shrink)

Contextualism in epistemology has traditionally been understood as the view that “know” functions semantically like an indexical term, encoding different contents in contexts with different epistemic standards. But the indexical hypothesis about “know” faces a range of objections. This article explores an alternative version of contextualism on which “know” is a semantically stable term, and the truth-conditional variability in knowledge claims is a matter of pragmatic enrichment. The central idea is that in contexts with stringent epistemic standards, knowledge claims are (...) narrowed: “know” is used in such contexts to make assertions about particularly demanding types of knowledge. The resulting picture captures all of the intuitive data that motivate contextualism while sidestepping the controversial linguistic thesis at its heart. After developing the view, the article shows in detail how it avoids one influential linguistic objection to traditional contextualism concerning indirect speech reports, and then answers an objection concerning the unavailability of certain types of clarification speeches. (shrink)

Horgan and Mahtani (Erkenntnis 78: 333–351, 2013) present a new argument for the 1/3 answer to the Sleeping Beauty problem resting on a principle for updating probabilities which they call “generalized conditionalization.” They allege that this new argument is immune to two attacks which have been recently leveled at other arguments for thirdism. I argue that their new argument rests on a probability distribution which is (a) no more justified than an alternative distribution favoring a different answer to the problem, (...) and (b) ultimately unjustified. I go on to show that generalized conditionalization cannot be applied in the manner suggested, given the cogency of the aforementioned attacks on thirder arguments. Hence, the new argument fails to advance the case for the 1/3 answer. (shrink)

Controlling one's mental agency encompasses two forms of metacognitive operations, self-probing and post-evaluating. Metacognition so defined might seem to fuel an internalist view of epistemic norms, where rational feelings are available to instruct a thinker of what she can do, and allow her to be responsible for her mental agency. Such a view, however, ignores the dynamics of the mind–world interactions that calibrate the epistemic sentiments as reliable indicators of epistemic norms. A 'brain in the lab' thought experiment suggests that (...) an internalist view of epistemic feelings is unable to account for the contrast between norm-tracking, educated sentiments, and illusory feelings. (shrink)

In his final notebooks, published as On Certainty , Wittgenstein offers a distinctive conception of the nature of reasons. Central to this conception is the idea that at the heart of our rational practices are essentially arational commitments. This proposal marks a powerful challenge to the standard picture of the structure of reasons. In particular, it has been thought that this account might offer us a resolution of the traditional scepticism/anti-scepticism debate. It is argued, however, that some standard ways of (...) filling out the details of this proposal ultimately lead to an epistemology which is highly problematic. The goal here is to present a more compelling version of Wittgenstein’s account of the structure of reasons which can evade these difficulties. (shrink)

One of the key debates in contemporary epistemology is that between Crispin Wright and John McDowell on the topic of radical scepticism. Whereas both of them endorse a form of epistemic internalism, the very different internalist conceptions of perceptual knowledge that they offer lead them to draw radically different conclusions when it comes to the sceptical problem. The aim of this paper is to maintain that McDowell's view, at least when suitably supplemented with further argumentation (argumentation that he may or (...) may not agree with), can be shown to be a viable alternative to Wright's anti-sceptical proposal, one that retains the driving motivation behind Wright's proposal while avoiding one of its most fundamental problems. Wright's wholesale rejection of the McDowellian anti-sceptical strategy is thus premature. (shrink)

The recent movement towards virtue–theoretic treatments of epistemological concepts can be understood in terms of the desire to eliminate epistemic luck. Significantly, however, it is argued that the two main varieties of virtue epistemology are responding to different types of epistemic luck. In particular, whilst proponents of reliabilism–based virtue theories have been focusing on the problem of what I call “veritic” epistemic luck, non–reliabilism–based virtue theories have instead been concerned with a very different type of epistemic luck, what I call (...) “reflective” epistemic luck. It is argued that, prima facie at least, both forms of epistemic luck need to be responded to by any adequate epistemological theory. The problem, however, is that one can best eliminate veritic epistemic luck by adducing a so–called safety–based epistemological theory that need not be allied to a virtue–based account, and there is no fully adequate way of eliminating reflective epistemic luck. I thus conclude that this raises a fundamental difficulty for virtue–based epistemological theories, on either construal. [ABSTRACT FROM AUTHOR]. (shrink)

My interest is in how shifting from an anti-luck epistemology to an anti-risk epistemology can enable us to make sense of some important epistemic phenomena. After rehearsing the more general arguments for preferring anti-risk epistemology over its anti-luck cousin, I argue that a further advantage of this transition lies in how it puts us in a better position to understand certain trade-offs with regard to epistemic risk. In particular, there can be ways of forming beliefs that are epistemically low risk (...) along one axis of evaluation while being epistemically high risk along another axis of evaluation. I further show how this idea plays out in terms of collaborative inquiries, where the framework provided by anti-risk epistemology enables us to understand how epistemic risk can be distributed across such a collective enterprise and thereby effectively managed. (shrink)

This essay offers a rearticulation and defence of the modal account of luck that the author developed in earlier work . In particular, the proposal is situated within a certain methodology, a component of which is paying due attention to the cognitive science literature on luck ascriptions. It is shown that with the modal account of luck properly articulated it can adequately deal with some of the problems that have recently been offered against it, and that the view has a (...) number of attractions over competing proposals, such as the lack of control account. (shrink)

The idea of is explored. It is claimed that there is something epistemically important about acquiring one's knowledge first-hand via active perception rather than second-hand via testimony. Moreover, it is claimed that this kind of active perceptual seeing it for oneself is importantly related to the kind of understanding that is acquired when one possesses a correct and appropriately detailed explanation of how cause and effect are related. In both cases we have a kind of seeing it for oneself which (...) serves what is claimed to be a fundamental good: intellectual autonomy. It is argued that this proposal leads to a distinctive view about the goal of inquiry as often being a certain kind of knowledge rather than knowledge simpliciter. Finally, it is claimed that treating intellectual autonomy as a fundamental good is entirely compatible with granting that there is an important social dimension to our epistemic practices. (shrink)

1. Quassim Cassam's subtle book, The Possibility of Knowledge, 1 contains many insights. My goal here is not to attempt to give a sense of all that this book has to offer – which I suspect would be foolhardy in the extreme – but rather to explore one particular central theme of this book that I find especially interesting – viz. the application of the ‘multi-level’ response to ‘how possible?’ questions that Cassam offers to the problem of radical scepticism.2. A (...) central contention of Cassam's book is that we should re-cast sceptical problems in terms of ‘how possible?’ questions. Although it is not a sceptical problem that Cassam examines himself , consider how this re-casting would work as regards the problem of free will. The relevant ‘how possible?’ question would be: " How is free will possible?" There are two features of ‘how possible?’ questions that are important for our purposes. The first is that they are by their nature challenging in that they imply that there is a standing obstacle to the possibility in question. In the case of , this obstacle is the familiar one concerning determinism. The second is that they do not presuppose that the target thing – in this case free will – is impossible; rather, they simply ask how such a thing could be possible.These two features of ‘how possible?’ questions impose constraints on what would constitute a satisfactory response to such a question. On the one hand, it would clearly be pointless to respond to such a question by simply insisting – on the basis of commonsense, say – that the target thing is possible, since the question was not suggesting …. (shrink)

In this article it is argued that the standard theoretical account of risk in the contemporary literature, which is cast along probabilistic lines, is flawed, in that it is unable to account for a particular kind of risk. In its place a modal account of risk is offered. Two applications of the modal account of risk are then explored. First, to epistemology, via the defence of an anti-risk condition on knowledge in place of the normal anti-luck condition. Second, to legal (...) theory, where it is shown that this account of risk can cast light on the debate regarding the extent to which a criminal justice system can countenance the possibility of wrongful convictions. (shrink)

At the very least, externalists about content will accept something like the following claim.

It is argued that a popular way of accounting for the distinctive value of knowledge by appeal to the distinctive value of cognitive achievements fails because it is a mistake to identify knowledge with cognitive achievements. Nevertheless, it is claimed that understanding, properly conceived, is a type of cognitive achievement, and thus that the distinctive value of cognitive achievements can explain why understanding is of special value.

The idea that truth is the fundamental epistemic good is explained and defended. It is argued that this proposal has been prematurely rejected on grounds that are both independently problematic and which also turn on an implausible way of understanding the proposal. A more compelling account of what it means for truth to be the fundamental epistemic good is then developed, one that treats the intellectual virtues, and thereby virtuous inquiry, as the primary theoretical notion.

An overview is presented of what I take to be the role of the intellectual virtues within the epistemological enterprise. Traditionally, the theory of knowledge has been thought to be central to the epistemological project, but since, as I explain, the intellectual virtues aren’t required for knowledge, this might suggest that they have only a marginal role to play in epistemological debates. I argue against this suggestion by showing how the intellectual virtues are in fact crucial to several core epistemological (...) topics, including the nature of inquiry, epistemic axiology and our understanding of ignorance. (shrink)

This paper offers an articulation and defence of the modal account of legal risk in light of a range of objections that have been proposed against this view in the recent literature. It is argued that these objections all trade on a failure to distinguish between the modal nature of risk more generally, and the application of this modal account to particular decision-making contexts, such as legal contexts, where one must rely on a restricted body of information. It is argued (...) that once the modal account of legal risk is properly understood as involving information-relative judgements about the modal closeness of the target risk event, the objections to the view are neutralized. (shrink)

The aim of this paper is to look at what a parallel deflationist program might be in the theory of knowledge and examine its prospect. In what follows I will simplify matters slightly by focussing on empirical knowledge rather than knowledge in general, though most of what I have to say ought to be applicable, mutatis mutandis, to knowledge in general. Moreover,note that it is not my aim to offer a full defense of a particular deflationist theory of knowledge, which (...) would go well beyond the scope of this paper, but only to defend the utility of taking the deflationist program as regards the theory of knowledge seriously by showing that there is a plausible deflationist position available that is worthy of further scrutiny. (shrink)

ABSTRACT This book symposium features three critical pieces dealing with Duncan Pritchard's book, 'Epistemic Angst'; the symposium also contains Pritchard's replies to his critics.