Recently, more attention has been paid to the nature and value of the intellectual virtue of epistemic autonomy. One underexplored issue concerns how epistemic autonomy is related to other intellectual virtues. Plausibly, epistemic autonomy is closely related to a number of intellectual virtues like curiosity, inquisitiveness, intellectual perseverance, and intellectual courage to name just a few. Here, however, I will examine the relation between epistemic autonomy and intellectual humility. I will argue that epistemic autonomy and intellectual humility bear an interesting (...) relationship to one another in that they are interconnected and mutually supporting intellectual virtues. In sections 2 and 3 I will provide a brief overview of the predominant accounts of intellectual humility (section 2) and epistemic autonomy (section 3) in the literature. With an understanding of these intellectual virtues in hand, we will examine their relationship of mutual support in section 4. Section 5 will explore a challenge to this relationship coming from the epistemology of disagreement, and section 6 concludes. (shrink)

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)

On what I will call the standard view, the distinction between the moral and the epistemic realms is both psychologically and conceptually prior to the distinction between any two given virtues. This widespread view supports the claim that there are moral and intellectual (or epistemic) virtues. Call this the fundamental distinction. In this paper, I raise some questions for both the standard view and the fundamental distinction, and I propose an alternative view on which virtues regain priority over the moral/epistemic (...) divide. I suggest understanding them as normatively complex, distinctive sensitivities to both theoretical and practical reasons. (shrink)