Extended Rationality: A Hinge Epistemology provides a novel account of the structure of epistemic justification. Its central claim builds upon Wittgenstein's idea in On Certainty that epistemic justifications hinge on some basic assumptions and that epistemic rationality extends to these very hinges. It exploits these ideas to address major problems in epistemology, such as the nature of perceptual justifications, external world skepticism, epistemic relativism, the epistemic status of basic logical laws, of the Principle of the Uniformity of Nature, of our (...) belief in the existence of the past and of other minds, and the nature of testimonial justification. Along the way, further technical issues, such as the scope of the Principle of Closure of epistemic operators under known entailment, the notion of transmission failure, and the existence of entitlements are addressed in new and illuminating ways. (shrink)

Editorial preface to the fourth edition and modified translation -- The text of the Philosophische Untersuchungen -- Philosophische untersuchungen = Philosophical investigations -- Philosophie der psychologie, ein fragment = Philosophy of psychology, a fragment.

One of the key tenets of Linda Zagzebski’s book " Epistemic Authority" is the Preemption Thesis. It says that, when an agent learns that an epistemic authority believes that p, the rational response for her is to adopt that belief and to replace all of her previous reasons relevant to whether p by the reason that the authority believes that p. I argue that such a “Hobbesian approach” to epistemic authority yields problematic results. This becomes especially virulent when we apply (...) Preemption to cases in which the agent and the authority share their belief, maybe even for the same reasons, or in which both have either a positive or a negative graded doxastic attitude toward a given proposition. As an alternative I propose a “Socratic account”, according to which the authority will not only motivate us to adopt her belief, but also provide us with higher-order reasons for re-assigning our own considerations their proper place in the web of reasons for and against the view in question. (shrink)

This book explores the epistemic side of oppression, focusing on racial and sexual oppression and their interconnections. It elucidates how social insensitivities and imposed silences prevent members of different groups from interacting epistemically in fruitful ways--from listening to each other, learning from each other, and mutually enriching each other's perspectives. Medina's epistemology of resistance offers a contextualist theory of our complicity with epistemic injustices and a social connection model of shared responsibility for improving epistemic conditions of participation in social practices. (...) Through the articulation of a new interactionism and polyphonic contextualism, the book develops a sustained argument about the role of the imagination in mediating social perceptions and interactions. It concludes that only through the cultivation of practices of resistance can we develop a social imagination that can help us become sensitive to the suffering of excluded and stigmatized subjects. Drawing on Feminist Standpoint Theory and Critical Race Theory, this book makes contributions to social epistemology and to recent discussions of testimonial and hermeneutical injustice, epistemic responsibility, counter-performativity, and solidarity in the fight against racism and sexism. (shrink)

This groundbreaking collection reflects an uncompromised definition of feminism by women of color. 65,000 copies in print.

According to doxastic accounts of trust, trusting a person to \(\varPhi \) involves, among other things, holding a belief about the trusted person: either the belief that the trusted person is trustworthy or the belief that she actually will \(\varPhi \) . In recent years, several philosophers have argued against doxastic accounts of trust. They have claimed that the phenomenology of trust suggests that rather than such a belief, trust involves some kind of non-doxastic mental attitude towards the trusted person, (...) or a non-doxastic disposition to rely upon her. This paper offers a new account of reasons for trust and employs the account to defend a doxastic account of trust. The paper argues that reasons for trust are preemptive reasons for action or belief. Thus the Razian concept of preemptive reasons, which arguably plays a key role in our understanding of relations of authority, is also central to our understanding of relations of trust. Furthermore, the paper argues that acceptance of a preemptive account of reasons for trust supports the adoption of a doxastic account of trust, for acceptance of such an account both neutralizes central objections to doxastic accounts of trust and provides independent reasons supporting a doxastic account. (shrink)

In this book Zagzebski gives an extended argument that the self-reflective person is committed to belief on authority. Epistemic authority is compatible with autonomy, but epistemic self-reliance is incoherent. She argues that epistemic and emotional self-trust are rational and inescapable, that consistent self-trust commits us to trust in others, and that among those we are committed to trusting are some whom we ought to treat as epistemic authorities, modeled on the well-known principles of authority of Joseph Raz. These principles apply (...) to authority in the moral and religious domains. (shrink)

According to a common view, prejudice always involves some form of epistemic culpability, i.e., a failure to respond to evidence in the appropriate way. I argue that the common view wrongfully assumes that prejudices always involve universal generalizations. After motivating the more plausible thesis that prejudices typically involve a species of generic judgment, I show that standard examples provide no grounds for positing a strong connection between prejudice and epistemic culpability. More generally, the common view fails to recognize the extent (...) to which prejudices are epistemically insidious: once they are internalized as background beliefs, they quite reasonably come to control the assessment and interpretation of new evidence. This property of insidiousness helps explain why prejudices are so recalcitrant to empirical counterevidence and also why they are frequently invisible to introspective reflection. (shrink)

Sometimes we get evidence of our own epistemic malfunction. This can come from finding out we’re fatigued, or have been drugged, or that other competent and well-informed thinkers disagree with our beliefs. This sort of evidence seems to seems to behave differently from ordinary evidence about the world. In particular, getting such evidence can put agents in a position where the most rational response involves violating some epistemic ideal.

Cognitive psychologists have recently identified alterations in perception and reasoning that contribute to the formation and maintenance of beliefs that happen to be delusional. Clinically significant delusions, however, are often deeply unusual. An account of their formation and maintenance must explain not merely how someone can come to hold false or uncommon beliefs, but also how someone can arrive at beliefs that seem profoundly improbable and even bizarre. This paper uses the philosophical concepts of the Bedrock and the Background to (...) provide an account of that foundational, nonrepresentational, non–rule-governed, dispositional structure of everyday understanding that underpins both our perception and our reasoning. The central claim is that the formation and maintenance of delusions becomes intelligible once they are seen to reflect disturbances to this foundational dispositional structure. Different dimensions of the Background are described along with the delusions that might follow from distortions to these dimensions. We challenge the assumption of much recent cognitive psychological theorizing that delusions can be understood as explanations of unusual experiences or as the product of hasty reasoning. Finally, the implications of the theory for the therapy of the delusional patient are briefly discussed. (shrink)

Virtually everything we know depends in some way or other on the testimony of others—what we eat, how things work, where we go, even who we are. We do not, after all, perceive firsthand the preparation of the ingredients in many of our meals, or the construction of the devices we use to get around the world, or the layout of our planet, or our own births and familial histories. These are all things we are told. Indeed, subtracting from our (...) lives the information that we possess via testimony leaves them barely recognizable. Scientific discoveries, battles won and lost, geographical developments, customs and traditions of distant lands—all of these facts would be completely lost to us. It is, therefore, no surprise that the importance of testimony, both epistemological and practical, is nearly universally accepted. Less consensus, however, is found when questions about the nature and extent of our dependence on the word of others arise. Is our justified reliance on testimony fundamentally basic, for instance, or is it ultimately reducible to perception, memory, and reason? Is trust, or some related interpersonal feature of our social interaction with one another, essential to the acquisition of beliefs that are testimonially justified? Is testimonial knowledge necessarily acquired through transmission from speaker to hearer? Can testimony generate epistemic features in its own right? These are the questions that will be taken up in this paper and, as will become clear, their answers have far-reaching consequences for how we understand our place in the social world. (shrink)

This excellent collection contains 13 essays from Gadamer'sKleine Schriften,dealing with hermeneutical reflection, phenomenology, existential philosophy, and ...

Fricker shows that virtue epistemology provides a general epistemological idiom in which these issues can be forcefully discussed.

This radical reading of Wittgenstein's third and last masterpiece, On Certainty, has major implications for philosophy. It elucidates Wittgenstein's ultimate thoughts on the nature of our basic beliefs and his demystification of scepticism. Our basic certainties are shown to be nonepistemic, nonpropositional attitudes that, as such, have no verbal occurrence but manifest themselves exclusively in our actions. This fundamental certainty is a belief-in, a primitive confidence or ur-trust whose practical nature bridges the hitherto unresolved categorial gap between belief and action.

This chapter contains sections titled: Abstract From the Epistemology of Disagreement to Epistemic Relativism The Irrelevance of Epistemic Externalism Wittgensteinian Epistemology and Epistemic Relativism Williams's Wittgensteinian Contextualism Wittgensteinian Epistemology Reconsidered Concluding Remarks References.

I argue that a standard formulation of hinge epistemology is host to epistemic relativism and show that two leading hinge approaches (Coliva’s acceptance account and Pritchard’s nondoxastic account) are vulnerable to a form of incommensurability that leads to relativism. Building on both accounts, I introduce a new, minimally epistemic conception of hinges that avoids epistemic relativism and rationally resolves hinge disagreements. According to my proposed account, putative cases of epistemic incommensurability are rationally resolvable: hinges are propositions that are the objects (...) of our belief-like attitudes and are rationally revisable in virtue of our overarching commitment to avoid systematic deception in our epistemic practices. (shrink)

In this paper I make the case for a feminist hinge epistemology in three steps. My first step is to explain hinge epistemologies as contemporary epistemologies that take Wittgenstein’s work in On Certainty as their starting point. My second step is to make three criticisms of this literature as it currently stands. My third step is to introduce feminist epistemologies, which argue that social factors like race and gender affect what different people and groups justifiably believe, and argue that developing (...) a feminist hinge epistemology is both plausible and desirable. (shrink)

Deep disagreements concern our most basic and fundamental commitments. Such disagreements seem to be problematic because they appear to manifest epistemic incommensurability in our epistemic systems, and thereby lead to epistemic relativism. This problem is confronted via consideration of a Wittgensteinian hinge epistemology. On the face of it, this proposal exacerbates the problem of deep disagreements by granting that our most fundamental commitments are essentially arationally held. It is argued, however, that a hinge epistemology, properly understood, does not licence epistemic (...) incommensurability or epistemic relativism at all. On the contrary, such an epistemology in fact shows us how to rationally respond to deep disagreements. It is claimed that if we can resist these consequences even from the perspective of a hinge epistemology, then we should be very suspicious of the idea that deep disagreements in general are as epistemologically problematic as has been widely supposed. (shrink)

Modern societies are characterized by a division of epistemic labor between laypeople and epistemic authorities. Authorities are often far more competent than laypeople and can thus, ideally, inform their beliefs. But how should laypeople rationally respond to an authority’s beliefs if they already have beliefs and reasons of their own concerning some subject matter? According to the standard view, the beliefs of epistemic authorities are just further, albeit weighty, pieces of evidence. In contrast, the Preemption View claims that, when one (...) discovers what an authority believes, it is not permissible to rely on any of one’s own reasons concerning the subject matter. The original version of this view, as proposed by Linda Zagzebski, has recently been severely criticized for recommending blind trust and for abandoning even minimal standards for critical thinking. In our paper, we defend a new version of the Preemption View—Defeatist Preemptionism—in a way that differs radically from Zagzebski’s. We argue that our view can be derived from certain widely accepted general epistemic principles. In particular, we claim that preemption can be identified as a special case of source sensitive defeat. Moreover, we argue that Defeatist Preemptionism does not lead to the undesirable consequences that critics ascribe to the Preemption View. The paper thus articulates the foundations and refinements of the Preemption View, such that it adequately captures the phenomenon of epistemic authority and the rational requirements related to it. (shrink)

In Black Feminist Thought, Patricia Hill Collins explores the words and ideas of Black feminist intellectuals as well as those African-American women outside academe. She not only provides an interpretive framework for the work of such prominent Black feminist thinkers as Angela Davis, Alice Walker, and Audre Lorde, but she shows the importance of self-defined knowledge for group empowerment. In the tenth anniversary edition of this award-winning work, Patricia Hill Collins expands the basic arguments of the first edition by adding (...) several important new themes. A new discussion of heterosexism as a system of power, an expanded treatment of images of Black womanhood, U.S. Black feminism's connections to Black Diasporic feminisms, and more attention to the importance of social class and nationalism all appear in the new edition. In addition, the new edition includes recent developments in black cultural studies, especially black popular culture, as well as recent events and trends such as the Anita Hill hearings and the backlash against affirmative action. (shrink)

Various sexist and racist beliefs ascribe certain negative qualities to people of a given sex or race. Epistemic allies are people who think that in normal circumstances rationality requires the rejection of such sexist and racist beliefs upon learning of many counter-instances, i.e. members of these groups who lack the target negative quality. Accordingly, epistemic allies think that those who give up their sexist or racist beliefs in such circumstances are rationally responding to their evidence, while those who do not (...) are irrational in failing to respond to their evidence by giving up their belief. This is a common view among philosophers and non-philosophers. But epistemic allies face three problems. First, sexist and racist beliefs often involve generic propositions. These sorts of propositions are notoriously resilient in the face of counter-instances since the truth of generic propositions is typically compatible with the existence of many counter-instances. Second, background beliefs can enable one to explain away counter-instances to one’s beliefs. So even when counter-instances might otherwise constitute strong evidence against the truth of the generic, the ability to explain the counter-instances away with relevant background beliefs can make it rational to retain one’s belief in the generic despite the existence of many counter-instances. The final problem is that the kinds of judgements epistemic allies want to make about the irrationality of sexist and racist beliefs upon encountering many counter-instances is at odds with the judgements that we are inclined to make in seemingly parallel cases about the rationality of non-sexist and non-racist generic beliefs. Thus epistemic allies may end up having to give up on plausible normative supervenience principles. All together, these problems pose a significant prima facie challenge to epistemic allies. In what follows I explain how a Bayesian approach to the relation between evidence and belief can neatly untie these knots. The basic story is one of defeat: Bayesianism explains when one is required to become increasingly confident in chance propositions, and confidence in chance propositions can make belief in corresponding generics irrational. (shrink)

Vice epistemology is the philosophical study of the nature, identity, and epistemological significance of intellectual vices. Such vices include gullibility, dogmatism, prejudice, closed-mindedness, and negligence. These are intellectual character vices, that is, intellectual vices that are also character traits. I ask how the notion of an intellectual character vice should be understood, whether such vices exist, and how they might be epistemologically significant. The proposal is that intellectual character vices are intellectual character traits that impede effective and responsible inquiry. I (...) argue that situationist critiques of virtue epistemology pose no significant threat to this proposal. Studies by social psychologists of belief in conspiracy theories suggest that it is sometimes appropriate to explain questionable beliefs by reference to intellectual character vices. Neither ‘regulative’ nor ‘analytic’ epistemology has any good reason to question the epistemological significance of such vices. (shrink)

There's been a great deal of interest in epistemology regarding what it takes for a hearer to come to know on the basis of a speaker's say-so. That is, there's been much work on the epistemology of testimony. However, what about when hearers don't believe speakers when they should? In other words, what are we to make of when testimony goes wrong? A recent topic of interest in epistemology and feminist philosophy is how we sometimes fail to believe speakers due (...) to inappropriate prejudices – implicit or explicit. This is known as epistemic injustice. In this article, I discuss Miranda Fricker's groundbreaking work on epistemic injustice, as well as more recent developments that both offer critique and expansion on the nature and extent of epistemic injustice. (shrink)

_ Source: _Volume 6, Issue 2-3, pp 79 - 96 The paper explores the idea of a “hinge epistemology,” considered as a theory about justification which gives center-stage to Wittgenstein’s notion of _hinges_. First, some basic methodological considerations regarding the relationship between merely exegetical work on Wittgenstein’s texts and more theoretically committed work are put forward. Then, the main problems raised in _On Certainty_ and the most influential interpretative lines it has given rise to so far are presented and discussed. (...) In light of the initial methodological considerations, some contemporary attempts at developing Wittgenstein’s ideas in an anti-skeptical direction, such as Crispin Wright’s and Michael Williams’s, are considered. Their intrinsic merits notwithstanding, it is argued that they fail to take proper measure of Wittgenstein’s own position. In closing, an alternative version of hinge epistemology is put forward and points of contact and disagreement with Wittgenstein’s own views are highlighted. (shrink)

Almost all theories of knowledge and justified belief employ moral concepts and forms of argument borrowed from moral theories, but none of them pay attention to the current renaissance in virtue ethics. This remarkable book is the first attempt to establish a theory of knowledge based on the model of virtue theory in ethics. The book develops the concept of an intellectual virtue, and then shows how the concept can be used to give an account of the major concepts in (...) epistemology, including the concept of knowledge. This highly original work of philosophy for professionals will also provide students with an excellent introduction to epistemology, virtue theory, and the relationship between ethics and epistemology. (shrink)

John Henry Newman was a theologian and vicar at the university church in Oxford who became a leading thinker in the Oxford Movement, which sought to return Anglicanism to its Catholic roots. Newman converted to Catholicism in 1845 and became a cardinal in 1879. He published widely during his lifetime; his work included novels, poetry and the famous hymn 'Lead, Kindly Light', but he is most esteemed for his sermons and works of religious thought. This volume, first published in 1870, (...) is an ambitious examination of the logical processes that underpin religious faith. Newman discusses how it is possible to believe what cannot be proven empirically, and postulates that the mind has the facility to bridge the logic gap to allow for humans to believe in things that they do not fully comprehend. A lucid and masterful work which remains relevant to contemporary discussions of faith. (shrink)

The paper discusses Linda Zagzebski's account of epistemic authority. Building on Joseph Raz's account of political authority, Zagzebski argues that the basic contours of epistemic authority match those Raz ascribes to political authority. This, it is argued, is a mistake. Zagzebski is correct in identifying the pre-emptive nature of reasons provided by an authority as central to our understanding of epistemic authority. However, Zagzebski ignores important differences between practical and epistemic authority. As a result, her attempt to explain the rationality (...) of belief on authority by applying an analogue of Raz's Normal Justification Thesis to the domain of belief fails. A successful explanation of the rationality of belief on authority will need to be attuned to the differences between political and epistemic authorities. (shrink)

I present an account of what it is to trust a speaker, and argue that the account can explain the common intuitions which structure the debate about the transmission view of testimony. According to the suggested account, to trust a speaker is to grant her epistemic authority on the asserted proposition, and hence to see her opinion as issuing a second order, preemptive reason for believing the proposition. The account explains the intuitive appeal of the basic principle associated with the (...) transmission view of testimony: the principle according to which, a listener can normally obtain testimonial knowledge that p by believing a speaker who testifies that p only if the speaker knows that p. It also explains a common response to counterexamples to this principle: that these counterexamples do not involve normal cases of testimonial knowledge. (shrink)

Sometimes ordinary disagreements become deep as a result of epistemic injustice. The paper explores a hitherto unnoticed connection between two phenomena that have received ample attention in recent social epistemology: deep disagreement and epistemic injustice. When epistemic injustice comes into play in a regular disagreement, this can lead to higher-order disagreement about what counts as evidence concerning the original disagreement, which deepens the disagreement. After considering a common definition of deep disagreement, it is proposed that the depth of disagreements is (...) best understood as a matter of degree. Then, a case study of real-life disagreement is introduced: the disagreement about whether racism is a significant issue in the Netherlands, illustrated by the tradition of ‘Black Pete’. It is argued that there is disagreement about what counts as evidence in the case study because of two forms of epistemic injustice: testimonial and hermeneutical injustice. Specifically, there is disagreement about epistemic principles concerning whether private first-personal experience of racism is a weighty source of evidence in this domain, whether victims of racism count as important testifiers in this domain, and how to assess testimony that is not intelligible to you because it employs concepts and terminology you are unfamiliar with. By dismissing the relevant testimony and epistemic resources, the disagreement boils down to disagreement on the level of epistemic principles concerning,, and. Introducinginjustice-based deep disagreementhighlights moral and political aspects of disagreements that might seem factual. (shrink)

Epistemic Angst offers a completely new solution to the ancient philosophical problem of radical skepticism—the challenge of explaining how it is possible to have knowledge of a world external to us. Duncan Pritchard argues that the key to resolving this puzzle is to realize that it is composed of two logically distinct problems, each requiring its own solution. He then puts forward solutions to both problems. To that end, he offers a new reading of Wittgenstein's account of the structure of (...) rational evaluation and demonstrates how this provides an elegant solution to one aspect of the skeptical problem. Pritchard also revisits the epistemological disjunctivist proposal that he developed in previous work and shows how it can effectively handle the other aspect of the problem. Finally, he argues that these two antiskeptical positions, while superficially in tension with each other, are not only compatible but also mutually supporting. The result is a comprehensive and distinctive resolution to the problem of radical skepticism, one that challenges many assumptions in contemporary epistemology. (shrink)

This paper makes use of the Wittgenstein-inspired perspective of hinge epistemology in connection with research on epistemic injustice. Its aim is to shed light on the neglected relationship between hinges and prejudices, by focusing on the role of the “radical doubter” in epistemic practices.

This paper explores the application of hinge epistemology to deep disagreement. Hinge epistemology holds that there is a class of commitments—hinge commitments—which play a fundamental role in the structure of belief and rational evaluation: they are the most basic general ‘presuppositions’ of our world views which make it possible for us to evaluate certain beliefs or doubts as rational. Deep disagreements seem to crucially involve disagreements over such fundamental commitments. In this paper, I consider pessimism about deep disagreement, the thesis (...) that such disagreements are rationally irresolvable, and ask whether the Wittgensteinian account of deep disagreement—according to which such disagreements are disagreements over hinge commitments—provides adequate support for pessimism. I argue that the answer to this question depends on what hinge commitments are and what our epistemic relation to them is supposed to be. I argue for two core claims. First, that non-epistemic theories of hinge commitments provide adequate support for pessimism. Nevertheless, such theories have highly implausible consequences in the context of deep disagreement. Secondly, at least one epistemic theory of hinge commitments, the entitlement theory, permits optimism about such disagreements. As such, while hinge epistemology is mainly pessimistic about deep disagreement, it doesn’t have to be. (shrink)

Support is canvassed for a novel solution to the sceptical problem regarding our knowledge of the external world. Key to this solution is the claim that what initially looks like a single problem is in fact two logically distinct problems. In particular, there are two putative sceptical paradoxes in play here, which each trade on distinctive epistemological theses. It is argued that the ideal solution to radical scepticism would thus be a biscopic proposal—viz., a two-pronged, integrated, undercutting treatment of both (...) putative sceptical paradoxes. A particular biscopic proposal is then explored which brings together two apparently opposing anti-sceptical theses: he Wittgensteinian account of the structure of rational evaluation and epistemological disjunctivism. It is argued that each proposal enables us to gain a purchase on one, but only one, aspect of the two-sided sceptical problem. Furthermore, it is argued that these proposals are not only compatible positions, but also mutually supporting and advanced in the same undercutting spirit. A potential cure is thus offered for epistemic angst. (shrink)

This paper explores the significant strengths of Fricker's account, and then develops the following questions. Can volitional epistemic practice correct for non-volitional prejudices? How can we address the structural causes of credibility-deflation? Are the motivations behind identity prejudice mostly other-directed or self-directed? And does Fricker aim for neutrality vis-à-vis identity, in which case her account conflicts with standpoint theory?