Zetetic norms govern our acts of inquiry. Epistemic norms govern our beliefs and acts of belief formation. Recently, Jane Friedman (2020) has defended that we should think of these norms as conforming a single normative domain: epistemology should take a zetetic turn. Though this unification project implies a substantive re-elaboration of our traditional epistemic norms, Friedman argues that the reasons supporting the turn are robust enough to warrant its revisionary implications. In this paper, I suggest we should read Friedman’s proposal (...) as a dilemma. Either we believe the zetetic turn is well-motivated and undertake the task of looking for the proper revision of our traditional epistemic norms, or we take the revisionary implications of the turn to be unacceptable, in which case our challenge is to show why a zetetic epistemology is not a well-motivated project after all. After presenting this dilemma, I make a case for endorsing its second horn by presenting a two-pronged argument against Friedman’s project. First, I show that the revisionary implications of the zetetic turn are more far-reaching than expected. Second, I defend that the most persuasive reasons for endorsing the turn are not strong enough to support it. Taken together, these considerations speak against accepting the zetetic turn and the revisionary implications that come with it. (shrink)

It is widely held that our beliefs can be epistemically faultless despite being morally flawed. Theories of moral encroachment challenge this, holding that moral considerations bear on the epistemic status of our attitudes. According to attitude-based theories of moral encroachment, morality encroaches upon the epistemic standing of our attitudes on the grounds that we can morally injure others with our epistemic practices. In this paper, I aim to show that current attitude-based theories have asymmetric mechanisms: moral features only make it (...) harder for attitudes to secure epistemic merits. I argue that, if attitudes can incur moral injury, failure to form attitudes can too. To make sense of this, I contend, attitude-based accounts require symmetric mechanisms, allowing that moral considerations make it both harder and easier for attitudes to attain epistemic merits. I maintain that, once we recognize this, attitude-based encroachment views must soon concede that they sometimes demand we believe against the evidence. (shrink)

In this paper, I defend what I call the ‘Inference Principle’. This principle holds that if an agent obtains some information legitimately, then the agent can make any inference she wants based on the information, without violating anyone’s right to privacy. This principle is interesting for at least three reasons. First, it constitutes a novel answer to the timely question of whether the widespread use of ‘data analytics’ to infer personal information about individuals is morally permissible. Second, it contradicts what (...) seems to be a common view of inferences’ ability to violate privacy rights. Third, it offers an account of the theoretically underdeveloped issue of what duties are engendered by the moral right to privacy with regard to inferred information. (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)

Literature on testimonial injustice and ways that perpetrators might combat it have flourished since Miranda Fricker’s ground-breaking work on testimonial injustice. Less attention has been given, however, to the role of bystanders. In this paper, I examine the accountability that bystanders may have for their omissions to redress testimonial injustice. I argue that bystander accountability applies in cases where it is opportune for bystanders to intervene, and if they are also sufficiently equipped and able to redress the testimonial injustice. Moreover, (...) I recommend that we move beyond virtue responsibilism for ameliorative thinking about testimonial injustice. (shrink)

In contemporary epistemology, recent attempts have been made to resist the notion of epistemic blame. This view, which I refer to as ‘epistemic blame skepticism,’ seems to challenge the notion of epistemic blame by reducing apparent cases of the phenomenon to examples of moral or practical blame. The purpose of this paper is to defend the notion of epistemic blame against a reductionist objection to epistemic blame, offered by Trent Dougherty in “Reducing Responsibility.” This paper will object to Dougherty’s position (...) by examining an account in favour of epistemic blame and demonstrate concerns over the reductionist methodology employed by Dougherty to argue for his sceptical position. (shrink)

Many philosophers have offered arguments in favor of the following three theses: A is epistemically permitted to believe P only if A is in a position to know that P, incoherent agents fail to satisfy the aforementioned knowledge norm of belief, and A’s apparent reasons are relevant to determining what A is blameworthy for believing. In this paper, I argue that the above three theses are jointly inconsistent. The main upshot of the paper is this: even if the knowledge norm (...) of belief is correct, it cannot explain some deontic requirements governing belief. (shrink)

The overwhelmingly dominant view of epistemic normativity has been an extreme form of deontology. I argue that although the pull towards deontology is quite understandable, given the traditional concerns of epistemology, there is no good reason for not also adopting a complementary consequentialist notion of epistemic normativity, which can be put to use in applied epistemology. I further argue that this consequentialist notion is not, despite appearances and popular sentiment to the contrary, any less genuinely epistemic than the deontological notion (...) and that it may even be considered more genuinely normative. (shrink)

Are there epistemic duties to inquire? The idea enjoys intuitive support. However, prominent evidentialists argue that our only epistemic duty is to believe well (i.e., to have doxastically justified beliefs), and doing so does not require inquiry. Against this, I argue that evidentialists are plausibly committed to the idea that if we have epistemic duties to believe well, then we have epistemic duties to inquire. This is because on plausible evidentialist views of evidence possession (i.e., views that result in plausible (...) theories of evidentialist justification), inquiry is sometimes a necessary constitutive means of forming doxastically justified beliefs—beliefs that are proportioned to and based on one's evidence. So, either evidentialist views of evidence possession commit them to epistemic duties to inquire or they lead to independently implausible theories of evidentialist justification. My discussion also has important implications for the zetetic turn in epistemology, since I argue that evidentialists who are staunchly opposed to epistemic norms on inquiry have reason to reconsider. (shrink)

The claim that epistemic oughts stem from the “role” of believer is widely discussed in the epistemological discourse. This claim seems to stem from the common view that, in some sense, epistemic norms derive from what it is to be a believer. Against this view, I argue that there is no such thing as a “role” of believer. But there is a role of knower, and this is the role to which some epistemic norms—epistemic role oughts—are attached. Once we conceive (...) of epistemic role oughts as attaching to the role of knower (and not the “role” of believer) we can better understand the nature of epistemic obligation and doxastic control. In advancing a new epistemic role ought approach that recognizes knowers as the subjects of epistemic role oughts, I explain why many epistemic oughts—epistemic role oughts—have normative force and presuppose voluntary control. (shrink)

Moral ignorance is always blameworthy, but “failing to realize” that P when you have sufficient evidence for P is sometimes exculpatory, according to Elizabeth Harman (2017). What explains this alleged puzzle? Harman (2017) leaves this an open question. In this article, a solution is offered.

We have the duty to object to things that people say. If you report something that I take to be false, unwarranted, or harmful, I may be required to say as much. In this paper, I explore how to best understand the distinctively epistemic dimension of this duty. I begin by highlighting two central features of this duty that distinguish it from others, such as believing in accordance with the evidence or promise‐keeping. In particular, I argue that whether we are (...) obligated to object is directly influenced not only by what other relevant members of the conversational context or community do, but also by the social status of the agent in question. I then show that these features are shared by the duty to be charitable, and the similarities between these two duties point to a potentially deeper explanation: while promise‐keeping is regarded as a classic perfect duty, charity is an imperfect one. I then argue that the duty to object can be modeled on a particular conception of imperfect duties, one that takes the duty to belong to communities and other collectives, rather than to individuals. I conclude by showing that this framework provides us with reason for accepting that there are imperfect epistemic duties in general. (shrink)

Epistemic obligations are constraints on belief stemming from epistemic considerations alone. Booth is one of the many philosophers who deny that there are epistemic obligations. Any obligation pertaining to belief is an all things considered obligation, according to him—a strictly generic, rather than specifically epistemic, requirement. Though Booth’s argument is valid, I will try to show that it is unsound. There are two central premises: S is justified in believing that P iff S is blameless in believing that P; S (...) is blameless in believing that P iff S has not violated an all things considered duty in believing that P. Both premises are false. My argument against depends on my own theory of epistemic obligations. My argument against does not. This paper is part of a larger project—defending epistemic requirements in general against a series of objections and advancing a particular theory that solves various problems. (shrink)

According to epistemic deontologism, attributions of epistemic justification are deontic claims about what we ought to believe. One of the most prominent objections to this conception, due mainly to William P. Alston, is that the principle that ‘ought’ implies ‘can’ rules out deontologism because our beliefs are not under our voluntary control. In this paper, I offer a partial defense of Alston’s critique of deontologism. While Alston is right that OIC rules out epistemic deontologism, appealing to doxastic involuntarism is not (...) necessary for generating that tension. Deontologists would still have a problem with OIC if doxastic voluntarism turned out to be true or if deontologism did not require voluntarism. This is because, in short, epistemic justification does not imply ‘can’. If, as deontologists maintain, epistemic justification implies ‘oughts’, then epistemic justification must also imply ‘can’ given OIC. But since epistemic justification does not imply ‘can’, OIC dictates that we reject deontologism. I end by exploring the possible consequences of this incompatibility between OIC and deontologism. My conclusion is that at least one of the following claims must be true. Either ‘ought’ does not imply ‘can’, attributions of epistemic justification are not deontic claims, or epistemic claims lack necessary or categorical normative authority. (shrink)

Chase Wrenn argues that there are no epistemic duties. When it appears that we have an epistemic duty to believe, disbelieve or suspend judgement about some proposition P, we are really under a moral obligation to adopt the attitude towards P that our evidence favours. The argument appeals to theoretical parsimony: our conceptual scheme will be simpler without epistemic duties and we should therefore drop them. I argue that Wrenn’s strategy is flawed. There may well be things that we ought (...) to do on epistemic grounds alone. (shrink)

Conjoined with the claim that there is a moral right to privacy, each of the major contemporary accounts of privacy implies a duty of ignorance for those against whom the right is held. In this paper I consider and respond to a compelling argument that challenges these accounts (or the claim about a right to privacy) in the light of this implication. A crucial premise of the argument is that we cannot ever be morally obligated to become ignorant of information (...) we currently know. The plausibility of this premise, I suggest, derives from the thought that there are no epistemically ways in which we can cause ourselves to become ignorant of what we already know. Drawing on some recent work in the epistemology and psychology of self-deception and forgetting, I seek to undermine this thought, and thus provide a defense against the challenging argument, by arguing that there are indeed such ways. (shrink)

اصطلاح «اخلاق باور» برای اولین بار در مقالة معروف کلیفورد، با همین عنوان، به سال 1876 به‌کار رفت. طبق بیان کلیفورد، که بعدها به قاعده یا اصل کلیفورد مشهور شد، «همیشه، همه‌جا، و برای هرکس خطاست که بر اساس قرائن ناکافی به چیزی معتقد شود». از زمانی که کلیفورد این بحث را مطرح کرده است، تاکنون، مورد مناقشات فراوانی بوده است؛ مسئلة اصلی که در پس همة این مناقشات مطرح بوده است این است که آیا اصولاً باورهای آدمی در اختیار (...) انسان‌اند، تا مشمول ارزش‌گذاری‌های اخلاقی شوند، یا این‌که باید آن‌ها را، همچون بسیاری از حالات روانی، غیر ارادی و انفعالی و در نتیجه، معاف از ارزش‌گذاری‌های اخلاقی دانست. عده‌ای بر این باورند که باورهای ما غیر ارادی‌اند و در اختیار ما نیستند. درمقابل، عدة دیگری به تأثیر اراده بر باور یا اراده‌گروی اعتقادی معتقدند. این نوع از اراده‌گروی، بسته به میزان تأثیر اراده بر باور، به دو قسم کلی قابل تقسیم است: اراده‌گروی مستقیم و اراده‌گروی غیر مستقیم. اراده‌گروی اعتقادی از حیث دیگری، به اراده‌گروی توصیفی و اراده‌گروی هنجاری تقسیم می‌شود. در اراده‌گروی هنجاری سخن از نوعی وظیفه‌گرایی معرفتی در باب باورهاست که مستلزم اخلاق باور است. درواقع، زمانی می‌توان از اخلاق باور سخن گفت که به چیزی به نام وظیفه‌گرایی معرفتی قائل باشیم. مطهری تعقل و تفکر را افعالی نفسانی می‌داند که در دست اراده و انتخاب مستقیم انسان قرار دارند. از نظر وی، میان «عقیده» و «تفکر» تمایز وجود دارد. او عقیدة مبتنی‌بر فرایند معقول و عقلانی را تفکر می‌نامد و آن را موجِد معرفت می‌داند. توجه به فرایند شکل‌گیری معرفت از منظر مطهری به‌خوبی نشان‌ می‌دهد که وی به مسئلة توجیه باورها و قائل‌شدن به نوعی وظیفه‌گرایی معرفتی توجه خاص داشته است. بر این‌ اساس، مطهری توصیه‌هایی را در نحوة کسب معرفت بیان می‌دارد که می‌توان آن‌ها را ذیل اخلاق باور گنجاند. از جملة این توصیه‌ها می‌توان به این موارد اشاره کرد: تأثیرناپذیری از قضاوت دیگران، پیروی‌نکردن از اکثریت، پرهیز از خوش‌باوری، استماع قول مخالف، تفکیک باور از صاحب باور، و اجتناب از جمود و تعصب. (shrink)

In an ideal epistemic world, our beliefs would correspond to our evidence, and our evidence would be bountiful. In the world we live in, however, if we wish to live meaningful lives, other epistemic strategies are necessary. Here I attempt to work out, systematically, the ways in which evidentialism fails us as a guide to belief. This is so preeminently for lives of a religious character, but the point applies more broadly.