In these challenging pages, Unger argues for the extreme skeptical view that, not only can nothing ever be known, but no one can ever have any reason at all for anything. A consequence of this is that we cannot ever have any emotions about anything: no one can ever be happy or sad about anything. Finally, in this reduction to absurdity of virtually all our supposed thought, he argues that no one can ever believe, or even say, that anything is (...) the case. (shrink)

We often talk about knowledge being transmitted via testimony. This suggests a picture of testimony with striking similarities to memory. For instance, it is often assumed that neither is a generative source of knowledge: while the former transmits knowledge from one speaker to another, the latter preserves beliefs from one time to another. These considerations give rise to a stronger and a weaker thesis regarding the transmission of testimonial knowledge. The stronger thesis is that each speaker in a chain of (...) testimonial transmission must know that p in order to pass this knowledge to a hearer. The weaker thesis is that at least the first speaker must know that p in order for any hearer in the chain to come to know that p via testimony. I argue that both theses are false, and hence testimony, unlike memory, can be a generative source of knowledge. (shrink)

This paper presents a partial analysis of perceptual knowledge, an analysis that will, I hope, lay a foundation for a general theory of knowing. Like an earlier theory I proposed, the envisaged theory would seek to explicate the concept of knowledge by reference to the causal processes that produce (or sustain) belief. Unlike the earlier theory, however, it would abandon the requirement that a knower's belief that p be causally connected with the fact, or state of affairs, that p.

In “The Sources of Knowledge,” Robert Audi distinguishes what he calls the “four standard basic sources” by which we acquire knowledge or justified belief: perception, memory, consciousness, and reason. With the exception of memory, he distinguishes each of the above as a basic source of knowledge. Audi contrasts basic sources with nonbasic sources, concentrating on testimony. After clarifying the relationship between a source and a ground, or “what it is in virtue of which one knows or justifiedly believes,” Audi evaluates (...) the basic sources’ individual and collective autonomy as well as their vulnerability to defeasibility. He also examines the relationship of coherence to knowledge and justification, noting the distinction between a negative dependence on incoherence and a positive dependence on coherence. (shrink)

Hilary Kornblith argues for a naturalistic approach to investigating knowledge. Knowledge, he explains, is a feature of the natural world, and so should be investigated using scientific methods. He offers an account of knowledge derived from the science of animal behavior, and defends this against its philosophical rivals. This controversial and refreshingly original book offers philosophers a new way to do epistemology.

I know that the laptop on which I am writing these words is dusty. How do I know? I can see that it is dusty. Seeing that it is dusty is a way of knowing that it is dusty. How come? According to what I’m going to call the entailment view, ‘S sees that P’ entails ‘S knows that P’ and it is only because this is so that seeing that the laptop is dusty qualifies as a way of knowing (...) that it is dusty. Generalizing from this, the entailment view concludes that Φ-ing that P is a way of knowing that P if and only if ‘S Φs that P’ entails ‘S knows that P’. (shrink)

Austin takes on the problem of other minds, of how to respond to the question ‘how do you know?’, if this question is raised with regard to the thoughts, feelings, sensations, minds of other creatures. This problem has traditionally been understood as the problem of justifying our belief in the existence of other minds. Austin argues that believing in other persons, in authority and testimony, is an essential part of the act of communicating, and as such is an irreducible part (...) of our experience. While we can state certain advantages of communicative performances, there is no justification for our doing them as such. (shrink)

What is it for a thinker to possess the concept of perceptual experience? What is it to be able to think of seeings, hearings and touchings, and to be able to think of experiences that are subjectively like seeings, hearings and touchings?