There are currently two robust traditions in philosophy dealing with doxastic attitudes: the tradition that is concerned primarily with all-or-nothing belief, and the tradition that is concerned primarily with degree of belief or credence. This paper concerns the relationship between belief and credence for a rational agent, and is directed at those who may have hoped that the notion of belief can either be reduced to credence or eliminated altogether when characterizing the norms governing ideally rational agents. It presents a (...) puzzle which lends support to two theses. First, that there is no formal reduction of a rational agent’s beliefs to her credences, because belief and credence are each responsive to different features of a body of evidence. Second, that if our traditional understanding of our practices of holding each other responsible is correct, then belief has a distinctive role to play, even for ideally rational agents, that cannot be played by credence. The question of which avenues remain for the credence-only theorist is considered. (shrink)

What role, if any, does formal logic play in characterizing epistemically rational belief? Traditionally, belief is seen in a binary way - either one believes a proposition, or one doesn't. Given this picture, it is attractive to impose certain deductive constraints on rational belief: that one's beliefs be logically consistent, and that one believe the logical consequences of one's beliefs. A less popular picture sees belief as a graded phenomenon.

In everyday life we either express our beliefs in all-or-nothing terms or we resort to numerical probabilities: I believe it's going to rain or my chance of winning is one in a million. The Stability of Belief develops a theory of rational belief that allows us to reason with all-or-nothing belief and numerical belief simultaneously.

Is Bayesian decision theory a panacea for many of the problems in epistemology and the philosophy of science, or is it philosophical snake-oil? For years a debate had been waged amongst specialists regarding the import and legitimacy of this body of theory. Mark Kaplan had written the first accessible and non-technical book to address this controversy. Introducing a new variant on Bayesian decision theory the author offers a compelling case that, while no panacea, decision theory does in fact have the (...) most profound consequences for the way in which philosophers think about inquiry, criticism and rational belief. The new variant on Bayesian theory is presented in such a way that a non-specialist will be able to understand it. The book also offers new solutions to some classic paradoxes. It focuses on the intuitive motivations of the Bayesian approach to epistemology and addresses the philosophical worries to which it has given rise. (shrink)

According to a captivating picture, epistemic justification is essentially a matter of epistemic or evidential likelihood. While certain problems for this view are well known, it is motivated by a very natural thought—if justification can fall short of epistemic certainty, then what else could it possibly be? In this paper I shall develop an alternative way of thinking about epistemic justification. On this conception, the difference between justification and likelihood turns out to be akin to the more widely recognised difference (...) between ceteris paribus laws and brute statistical generalisations. I go on to discuss, in light of this suggestion, issues such as classical and lottery-driven scepticism as well as the lottery and preface paradoxes. (shrink)

By means of an example, shows the possibility of beliefs that are separately rational whilst together inconsistent.

Is Bayesian decision theory a panacea for many of the problems in epistemology and the philosophy of science, or is it philosophical snake-oil? For years a debate had been waged amongst specialists regarding the import and legitimacy of this body of theory. Mark Kaplan had written the first accessible and non-technical book to address this controversy. Introducing a new variant on Bayesian decision theory the author offers a compelling case that, while no panacea, decision theory does in fact have the (...) most profound consequences for the way in which philosophers think about inquiry, criticism and rational belief. The new variant on Bayesian theory is presented in such a way that a non-specialist will be able to understand it. The book also offers new solutions to some classic paradoxes. It focuses on the intuitive motivations of the Bayesian approach to epistemology and addresses the philosophical worries to which it has given rise. (shrink)

The law views with suspicion statistical evidence, even evidence that is probabilistically on a par with direct, individual evidence that the law is in no way suspicious of. But it has proved remarkably hard to either justify this suspicion, or to debunk it. In this paper, we connect the discussion of statistical evidence to broader epistemological discussions of similar phenomena. We highlight Sensitivity – the requirement that a belief be counterfactually sensitive to the truth in a specific way – as (...) a way of epistemically explaining the legal suspicion towards statistical evidence. Still, we do not think of this as a satisfactory vindication of the reluctance to rely on statistical evidence. Knowledge – and Sensitivity, and indeed epistemology in general – are of little, if any, legal value. Instead, we tell an incentive-based story vindicating the suspicion towards statistical evidence. We conclude by showing that the epistemological story and the incentive-based story are closely and interestingly related, and by offering initial thoughts about the role of statistical evidence in morality. (shrink)

Taking Joyce’s (1998; 2009) recent argument(s) for probabilism as our point of departure, we propose a new way of grounding formal, synchronic, epistemic coherence requirements for (opinionated) full belief. Our approach yields principled alternatives to deductive consistency, sheds new light on the preface and lottery paradoxes, and reveals novel conceptual connections between alethic and evidential epistemic norms.

Jim buys a ticket in a million-ticket lottery. He knows it is a fair lottery, but, given the odds, he believes he will lose. When the winning ticket is chosen, it is not his. Did he know his ticket would lose? It seems that he did not. After all, if he knew his ticket would lose, why would he have bought it? Further, if he knew his ticket would lose, then, given that his ticket is no different in its chances (...) of winning from any other ticket, it seems that by parity of reasoning he should also know that every other ticket would lose. But of course he doesn’t know that; in fact, he knows that not every ticket will lose. (shrink)

Until recently, it seemed like no theory about the relationship between rational credence and rational outright belief could reconcile three independently plausible assumptions: that our beliefs should be logically consistent, that our degrees of belief should be probabilistic, and that a rational agent believes something just in case she is sufficiently confident in it. Recently a new formal framework has been proposed that can accommodate these three assumptions, which is known as “the stability theory of belief” or “high probability cores.” (...) In this paper, I examine whether the stability theory of belief can meet two further constraints that have been proposed in the literature: that it is irrational to outright believe lottery propositions, and that it is irrational to hold outright beliefs based on purely statistical evidence. I argue that these two further constraints create a dilemma for a proponent of the stability theory: she must either deny that her theory is meant to give an account of the common epistemic notion of outright belief, or supplement the theory with further constraints on rational belief that render the stability theory explanatorily idle. This result sheds light on the general prospects for a purely formal theory of the relationship between rational credence and belief, i.e. a theory that does not take into account belief content. I argue that it is doubtful that any such theory could properly account for these two constraints, and hence play an important role in characterizing our common epistemic notion of outright belief. (shrink)

What propositions are rational for one to believe? With what confidence is it rational for one to believe these propositions? Answering the first of these questions requires an epistemology of beliefs, answering the second an epistemology of degrees of belief.

The lottery paradox has been discussed widely. The standard solution to the lottery paradox is that a ticket holder is justified in believing each ticket will lose but the ticket holder is also justified in believing not all of the tickets will lose. If the standard solution is true, then we get the paradoxical result that it is possible for a person to have a justified set of beliefs that she knows is inconsistent. In this paper, I argue that the (...) best solution to the paradox is that a ticket holder is not justified in believing any of the tickets are losers. My solution avoids the paradoxical result of the standard solution. The solution I defend has been hastily rejected by other philosophers because it appears to lead to skepticism. I defend my solution from the threat of skepticism and give two arguments in favor of my conclusion that the ticket holder in the original lottery case is not justified in believing that his ticket will lose. (shrink)

The lottery paradox can be solved if epistemic justification is assumed to be a species of permissibility. Given this assumption, the starting point of the paradox can be formulated as the claim that, for each lottery ticket, I am permitted to believe that it will lose. This claim is ambiguous between two readings, depending on the scope of ‘permitted’. On one reading, the claim is false; on another, it is true, but, owing to the general failure of permissibility to agglomerate, (...) does not generate the paradox. The solution generalizes to formulations of the paradox in terms of rational acceptability and doxastic rationality. (shrink)

Probability is sometimes regarded as a universal panacea for epistemology. It has been supposed that the rationality of belief is almost entirely a matter of probabilities. Unfortunately, those philosophers who have thought about this most extensively have tended to be probability theorists first, and epistemologists only secondarily. In my estimation, this has tended to make them insensitive to the complexities exhibited by epistemic justification. In this paper I propose to turn the tables. I begin by laying out some rather simple (...) and uncontroversial features of the structure of epistemic justification, and then go on to ask what we can conclude about the connection between epistemology and probability in the light of those features. My conclusion is that probability plays no central role in epistemology. This is not to say that probability plays no role at all. In the course of the investigation, I defend a pair of probabilistic acceptance rules which enable us, under some circumstances, to arrive at justified belief on the basis of high probability. But these rules are of quite limited scope. The effect of there being such rules is merely that probability provides one source for justified belief, on a par with perception, memory, etc. There is no way probability can provide a universal cure for all our epistemological ills. (shrink)

This book proposes an original theory of epistemic justification that offers a new way to relate justification to the epistemic goal of truth-conducive belief.

The lottery paradox shows that the following three individually highly plausible theses are jointly incompatible: highly probable propositions are justifiably believable, justified believability is closed under conjunction introduction, known contradictions are not justifiably believable. This paper argues that a satisfactory solution to the lottery paradox must reject as versions of the paradox can be generated without appeal to either or and proposes a new solution to the paradox in terms of a novel account of justified believability.

Many have the intuition that the right response to the Lottery Paradox is to deny that one can justifiably believe of even a single lottery ticket that it will lose. The paper shows that from any theory of justification that solves the paradox in accordance with this intuition, a theory not of that kind can be derived that also solves the paradox but is more conducive to our epistemic goal than the former. It is argued that currently there is no (...) valid reason not to give preference to the derived accounts over the accounts from which they come. (shrink)

Probability is sometimes regarded as a universal panacea for epistemology. It has been supposed that the rationality of belief is almost entirely a matter of probabilities. Unfortunately, those philosophers who have thought about this most extensively have tended to be probability theorists first, and epistemologists only secondarily. In my estimation, this has tended to make them insensitive to the complexities exhibited by epistemic justification. In this paper I propose to turn the tables. I begin by laying out some rather simple (...) and uncontroversial features of the structure of epistemic justification, and then go on to ask what we can conclude about the connection between epistemology and probability in the light of those features. My conclusion is that probability plays no central role in epistemology. This is not to say that probability plays no role at all. In the course of the investigation, I defend a pair of probabilistic acceptance rules which enable us, under some circumstances, to arrive at justified belief on the basis of high probability. But these rules are of quite limited scope. The effect of there being such rules is merely that probability provides one source for justified belief, on a par with perception, memory, etc. There is no way probability can provide a universal cure for all our epistemological ills. (shrink)

In a number of recent papers I have been developing the theory of "nomic probability," which is supposed to be the kind of probability involved in statistical laws of nature. One of the main principles of this theory is an acceptance rule explicitly designed to handle the lottery paradox. This paper shows that the rule can also handle the paradox of the preface. The solution proceeds in part by pointing out a surprising connection between the paradox of the preface and (...) the gambler's fallacy. (shrink)

The preface paradox can be motivated by appealing to a plausible inference from an author’s reasonable assertion that her book is bound to contain errors to the author’s rational belief that her book contains errors. By evaluating and undermining the validity of this inference, I offer a resolution of the paradox. Discussions of the preface paradox have surprisingly failed to note that expressions of fallibility made in prefaces typically employ terms such as surely, undoubtedly, and bound to be. After considering (...) what these terms mean, I show that the motivating inference is invalid. Moreover, I argue that a closer consideration of our expressions of fallibility suggest that epistemically responsible authors would not be rational to believe that their books contain errors. I conclude by considering alternative expressions of fallibility that employ terms such as possible and probable, and discuss the role that expressions of fallibility play in conversation. (shrink)

In a number of recent papers I have been developing the theory of “nomic probability,“ which is supposed to be the kind of probability involved in statistical laws of nature. One of the main principles of this theory is an acceptance rule explicitly designed to handle the lottery paradox. This paper shows that the rule can also handle the paradox of the preface. The solution proceeds in part by pointing out a surprising connection between the paradox of the preface and (...) the gambler's fallacy. (shrink)

In the literature, one finds two accounts of the normative status of rational belief: the ought account and the permissibility account. Both accounts have their advantages and shortcomings, making it difficult to favour one over the other. Imagine that there were two principles of rational belief or rational degrees of belief commonly considered plausible, but which, however, yielded a paradox together with one account, but not with the other. One of the accounts therefore requires us to give up one of (...) the plausible principles; whereas the other allows us to save them both. The fact that it allows us to save both of the plausible principles might well be considered a strong reason in favour of the relevant account. The permissibility-account-based resolution of the lottery paradox suggests that the permissibility account is a candidate for being supported in this way, since the account seems to save two plausible principles of rational belief and rational degrees of belief. I argue that even if the permissibility account were supported in this way the support would be defeated, since one cannot provide an analogous resolution of the preface paradox. The principles remain unsaved by the permissibility account. (shrink)