This essay challenges the widely accepted principle that a person is morally responsible for what he has done only if he could have done otherwise. The author considers situations in which there are sufficient conditions for a certain choice or action to be performed by someone, So that it is impossible for the person to choose or to do otherwise, But in which these conditions do not in any way bring it about that the person chooses or acts as he (...) does. In such situations the person may well be morally responsible for what he chooses or does despite his inability to choose or to do otherwise. Finally the author considers certain suggestions for revising the principle he rejects or for replacing it with a principle of an altogether different kind. (shrink)

Recent discussion of Vogel-style “bootstrapping” scenarios suggests that they provide counterexamples to a wide variety of epistemological theories. Yet it remains unclear why it’s bad for a theory to permit bootstrapping, or even exactly what counts as a bootstrapping case. Going back to Vogel's original bootstrapping example, I note that an agent who could gain justification through the method Vogel describes would have available a “no-lose investigation”: an investigation that can justify a proposition but has no possibility of undermining it. (...) The main suggestion of this article is that an epistemological theory should not permit no-lose investigations. I identify necessary and sufficient conditions for such investigations, then explore epistemological theories that rule them out. If we want to avoid both skepticism and no-lose investigations, we must eschew either Closure or epistemic externalism. (shrink)

Ernest Sosa has argued that if someone knows that p, then his belief that p is “safe”. and Timothy Williamson has agreed. In this paper I argue that safety, as defined by Sosa, is not a necessary condition on knowledge – that we can have unsafe knowledge. I present Sosa’s definition of safety and a counterexample to it as a necessary condition on knowledge. I also argue that Sosa’s most recent refinements to the notion of safety don’t help him to (...) avoid the counterexample. I consider three replies on behalf of the defender of safety, and find them all wanting. Finally, I offer a tentative diagnosis of my counterexample. (shrink)

The aim of this paper is to sketch a theory of justified belief. What I have in mind is an explanatory theory, one that explains in a general way why certain beliefs are counted as justified and others as unjustified. Unlike some traditional approaches, I do not try to prescribe standards for justification that differ from, or improve upon, our ordinary standards. I merely try to explicate the ordinary standards, which are, I believe, quite different from those of many classical, (...) e. g., ‘Cartesian’, accounts. (shrink)

Thirty years after Lewis's paper, this book brings together some of the most important recent work connecting—or, in some cases, disputing the connection ...

Nozick analyzes fundamental issues, such as the identity of the self, knowledge and skepticism, free will, the foundations of ethics, and the meaning of life.

Ernest Sosa argues for two levels of knowledge, the animal and the reflective, each viewed as a distinctive human accomplishment.

Among the many philosophers who hold that causal facts1 are to be explained in terms of—or more ambitiously, shown to reduce to—facts about what happens, together with facts about the fundamental laws that govern what happens, the clear favorite is an approach that sees counterfactual dependence as the key to such explanation or reduction. The paradigm examples of causation, so advocates of this approach tell us, are examples in which events c and e— the cause and its effect— both occur, (...) but: had c not occurred, e would not have occurred either. From this starting point ideas proliferate in a vast profusion. But the remarkable disparity among these ideas should not obscure their common foundation. Neither should the diversity of opinion about the prospects for a philosophical analysis of causation obscure their importance. For even those philosophers who see these prospects as dim—perhaps because they suffer post-Quinean queasiness at the thought of any analysis of any concept of interest—can often be heard to say such things as that causal relations among events are somehow “a matter of” the patterns of counterfactual dependence to be found in them. (shrink)

“Probabilistic Causation” designates a group of theories that aim to characterize the relationship between cause and effect using the tools of probability theory. The central idea behind these theories is that causes change the probabilities of their effects. This article traces developments in probabilistic causation, including recent developments in causal modeling. A variety of issues within, and objections to, probabilistic theories of causation will also be discussed.

Consider the skeptic about the external world. Let’s straightaway concede to such a skeptic that perception gives us no conclusive or certain knowledge about our surroundings. Our perceptual justification for beliefs about our surroundings is always defeasible—there are always possible improvements in our epistemic state which would no longer support those beliefs. Let’s also concede to the skeptic that it’s metaphysically possible for us to have all the experiences we’re now having while all those experiences are false. Some philosophers dispute (...) this, but I do not. The skeptic I want to consider goes beyond these familiar points to the much more radical conclusion that our perceptual experiences can’t give us any knowledge or even justification for believing that our surroundings are one way rather than another. (shrink)

The pragmatic character of the Dutch book argument makes it unsuitable as an "epistemic" justification for the fundamental probabilist dogma that rational partial beliefs must conform to the axioms of probability. To secure an appropriately epistemic justification for this conclusion, one must explain what it means for a system of partial beliefs to accurately represent the state of the world, and then show that partial beliefs that violate the laws of probability are invariably less accurate than they could be otherwise. (...) The first task can be accomplished once we realize that the accuracy of systems of partial beliefs can be measured on a gradational scale that satisfies a small set of formal constraints, each of which has a sound epistemic motivation. When accuracy is measured in this way it can be shown that any system of degrees of belief that violates the axioms of probability can be replaced by an alternative system that obeys the axioms and yet is more accurate in every possible world. Since epistemically rational agents must strive to hold accurate beliefs, this establishes conformity with the axioms of probability as a norm of epistemic rationality whatever its prudential merits or defects might be. (shrink)

The dominant response to this problem of the criterion focuses on the alleged requirement that we need to know a belief source is reliable in order for us to acquire knowledge by that source. Let us call this requirement, “The KR principle”.

The bootstrapping problem poses a general challenge, afflicting even strongly internalist theories. Even if one must always know that one’s source is reliable to gain knowledge from it, bootstrapping is still possible. I survey some solutions internalists might offer and defend the one I find most plausible: that bootstrapping involves an abuse of inductive reasoning akin to generalizing from a small or biased sample. I also argue that this solution is equally available to the reliabilist. The moral is that the (...) issues raised by bootstrapping are orthogonal to questions about internalism and basic knowledge, having more to do with the nature of good inductive reasoning. (shrink)

In my remarks, I discuss Sosa's attempt to deal with the sceptical threat posed by dreaming. Sosa explores two replies to the problem of dreaming scepticism. First, he argues that, on the imagination model of dreaming, dreaming does not threaten the safety of our beliefs. Second, he argues that knowledge does not require safety, but a weaker condition which is not threatened by dreaming skepticism. I raise questions about both elements of his reply.

This new edition of the classic Contemporary Theories of Knowledge has been significantly updated to include analyses of the recent literature in epistemology.

I argue that its appearing to you that P does not provide justification for believing that P unless you have independent justification for the denial of skeptical alternatives – hypotheses incompatible with P but such that if they were true, it would still appear to you that P. Thus I challenge the popular view of ‘dogmatism,’ according to which for some contents P, you need only lack reason to suspect that skeptical alternatives are true, in order for an experience as (...) of P to justify belief that P. I pursue three lines of objection to dogmatism, having to do with probabilistic reasoning, considerations of future or hypothetically available justification, and epistemic circularity. I briefly sketch a fall-back position which avoids the problems raised. (shrink)