Stephen Schiffer; XIII*—Contextualist Solutions to Scepticism, Proceedings of the Aristotelian Society, Volume 96, Issue 1, 1 June 1996, Pages 317–334, https://.

Thomas Reid was a philosopher who founded the Scottish school of 'common sense'. Much of Reid's work is a critique of his contemporary, David Hume, whose empiricism he rejects. In this work, written after Reid's appointment to a professorship at the university of Glasgow, and published in 1785, he turns his attention to ideas about perception, memory, conception, abstraction, judgement, reasoning and taste. He examines the work of his predecessors and contemporaries, arguing that 'when we find philosophers maintaining that there (...) is no heat in the fire, nor colour in the rainbow … we may be apt to think the whole to be only a dream of fanciful men, who have entangled themselves in cobwebs spun out of their own brain'. Written by one of the Scottish Enlightenment's most important thinkers, this work brings to life the intellectual debates of the time. (shrink)

In this important new text, Keith Lehrer introduces students to the major traditional and contemporary accounts of knowing. Beginning with the accepted definition of knowledge as justified true belief, Lehrer explores the truth, belief and justification conditions on the way to a thorough examination of foundation theories of knowledge, externalism and naturalized epistemologies, internalism and modern coherence theories as well as recent reliabilist and causal theories. Lehrer gives all views careful examination and concludes that external factors must be matched by (...) appropriate internal ones to yield knowledge. Readers of Professor Lehrer's earlier book _Knowledge_ will want to know that this text adopts the framework of that classic text. But _Theory of Knowledge_ is a completely rewritten and updated version of that book that has been simplified throughout for student use. (shrink)

Knowledge and Lotteries is organized around an epistemological puzzle: in many cases, we seem consistently inclined to deny that we know a certain class of propositions, while crediting ourselves with knowledge of propositions that imply them. In its starkest form, the puzzle is this: we do not think we know that a given lottery ticket will be a loser, yet we normally count ourselves as knowing all sorts of ordinary things that entail that its holder will not suddenly acquire a (...) large fortune. After providing a number of specific and general characterizations of the puzzle, Hawthorne carefully examines the competing merits of candidate solutions. In so doing, he explores a number of central questions concerning the nature and importance of knowledge, including the relationship of knowledge to assertion and practical reasoning, the status of epistemic closure principles, the merits of various brands of scepticism, the prospects for a contextualist account of knowledge, and the potential for other sorts of salience-sensitive accounts. Along the way, he offers a careful treatment of pertinent issues at the foundations of semantics. His book will be of interest to anyone working in the field of epistemology, as well as to philosophers of language. (shrink)

In this impressive second edition of Theory of Knowledge, Keith Lehrer introduces students to the major traditional and contemporary accounts of knowing. Beginning with the traditional definition of knowledge as justified true belief, Lehrer explores the truth, belief, and justification conditions on the way to a thorough examination of foundation theories of knowledge,the work of Platinga, externalism and naturalized epistemologies, internalism and modern coherence theories, contextualism, and recent reliabilist and causal theories. Lehrer gives all views careful examination and concludes that (...) external factors must be matched by appropriate internal factors to yield knowledge. This match of internal and external factors follows from Lehrer’s new coherence theory of undefeated justification. In addition to doing justice to the living epistemological traditions, the text smoothly integrates several new lines that will interest scholars. Also, a feature of special interest is Lehrer’s concept of a justification game.This second edition of Theory of Knowledge is a thoroughly revised and updated version that contains several completely new chapters. Written by a well-known scholar and contributor to modern epistemology, this text is distinguished by clarity of structure, accessible writing, and an elegant mix of traditional material, contemporary ideas, and well-motivated innovation. (shrink)

In the good old days, a large part of the debate about skepticism focused on the quality of the reasons we have for believing propositions of various types. Skeptics about knowledge in a given domain argued that our reasons for believing propositions in that domain were not good enough to give us knowledge; opponents of skepticism argued that they were. The different conclusions drawn by skeptics and non-skeptics could come either from differences in their views about the standards or conditions (...) we had to satisfy in order to have knowledge or from differences in their assessments of the quality or character of the reasons we have. In recent years, discussions of skepticism have often focused on three anti-skeptical responses that don't directly address the questions about reasons or evidence that used to be considered fundamental. These anti-skeptical responses are: 1) content externalism, as proposed by Hilary Putnam1; 2) the denial of closure, as proposed by Robert Nozick2; and 3) contextualism about knowledge attributions, as proposed by Stewart Cohen, Keith DeRose, and David Lewis3. I believe that these recent responses to skepticism characteristically avoid the central epistemological issues raised by skepticism and often concede to skeptics far more than is warranted. In this paper I will examine some contextualist responses to skepticism. In Section I I describe the general idea of contextualism and its application to skepticism. In Section II I describe and briefly discuss some particular versions of contextualism. In Section III I argue that even if it is true that sentences attributing knowledge have contextually variable truth conditions, this fact does not provide the basis for a satisfactory response to skepticism. This is because the central issue raised by skepticism is whether we satisfy the standards for knowledge in place in ordinary contexts, not whether we satisfy some allegedly higher standards which, according to contextualists, are in place in some epistemological contexts. In effect, this paper is part of an argument for a return to the good old days. (shrink)

In epistemology, “contextualism” denotes a wide variety of more-or-less closely related positions according to which the issues of knowledge or justification are somehow relative to context. I will proceed by first explicating the position I call contextualism, and distinguishing that position from some closely related positions in epistemology, some of which sometimes also go by the name of “contextualism”. I’ll then present and answer what seems to many the most pressing of the objections to contextualism as I construe it, and (...) also indicate some of the main positive motivations for accepting the view. Among the epistemologists I’ve spoken with who have an opinion on the matter, I think it’s fair to say a majority reject contextualism. However, the resistance has to this point been largely underground, with little by way of sustained arguments against contextualism appearing in the journals,[i] though I have begun to see various papers in manuscript form which are critical of contextualism. Here, I’ll respond the criticism of contextualism that, in my travels, I have found to be the most pervasive in producing suspicion about the view. (shrink)

David Lewis (1941-2001) was Class of 1943 University Professor of Philosophy at Princeton University. His contributions spanned philosophical logic, philosophy of language, philosophy of mind, philosophy of science, metaphysics, and epistemology. In On the Plurality of Worlds, he defended his challenging metaphysical position, "modal realism." He was also the author of the books Convention, Counterfactuals, Parts of Classes, and several volumes of collected papers.

In some lottery situations, the probability that your ticket's a loser can get very close to 1. Suppose, for instance, that yours is one of 20 million tickets, only one of which is a winner. Still, it seems that (1) You don't know yours is a loser and (2) You're in no position to flat-out assert that your ticket is a loser. "It's probably a loser," "It's all but certain that it's a loser," or even, "It's quite certain that it's (...) a loser" seem quite alright to say, but, it seems, you're in no position to declare simply, "It's a loser." (1) and (2) are closely related phenomena. In fact, I'll take it as a working hypothesis that the reason "It's a loser" is unassertable is that (a) You don't seem to know that your ticket's a loser, and (b) In flat-out asserting some proposition, you represent yourself as knowing it.1 This working hypothesis will enable me to address these two phenomena together, moving back and forth freely between them. I leave it to those who reject the hypothesis to sort out those considerations which properly apply to the issue of knowledge from those germane to that of assertability. Things are quite different when you report the results of last night's basketball game. Suppose your only source is your morning newspaper, which did not carry a story about the 1 game, but simply listed the score, "Knicks 83, at Bulls 95," under "Yesterday's Results." Now, it doesn't happen very frequently, but, as we all should suspect, newspapers do misreport scores from time to time. On several occasions, my paper has transposed a result, attributing to each team the score of its opponent. In fact, that your paper's got the present result wrong seems quite a bit more probable than that you've won the lottery of the above paragraph. Still, when asked, "Did the Bulls win yesterday?", "Probably" and "In all likelihood" seem quite unnecessary. "Yes, they did," seems just fine.. (shrink)

Skeptics try to persuade us of our ignorance with arguments like the following: 1. I don’t know that I am not a handless brain-in-a-vat [BIV]. 2. If I don’t know that I am not a handless BIV, then I don’t know that I have hands. Therefore, 3. I don’t know that I have hands. The BIV argument is valid, its premises are intuitively compelling, and yet, its conclusion strikes us as absurd. Something has to go, but what? Contextualists contend that (...) an adequate solution to the skeptical problem must: (i) retain epistemic closure, (ii) explain the intuitive force of skeptical arguments by explaining why their premises initially seem so compelling, and (iii) account for the truth of our commonsense judgment that we do possess lots of ordinary knowledge. Contextualists maintain that the key to such a solution is recognizing that the semantic standards for ‘knows’ vary from context to context such that in skeptical contexts the skeptic’s premises are true and so is her conclusion; but in ordinary contexts, her conclusion is false and so is her first premise. Despite its initial attractiveness, the contextualist solution comes at a significant cost, for contextualism has many counterintuitive results. After presenting the contextualist solution, I identify a number of these costs. I then offer a noncontextualist solution that meets the adequacy constraint identified above, while avoiding the costs associated with contextualism. Hence, one of the principal reasons offered for adopting a contextualist theory of knowledge–its supposedly unique ability to adequately resolve the skeptical problem – is undermined. (shrink)

A contextualist account of modal assertions is sketched that makes their truth sensitive to the presuppositions of the conversation. Support for the account is mustered by considering its application to the context-sensitivity of assertions of subjunctive conditional sentences, explanation sentences, and knowledge sentences.

Thomas Reid, the Scottish natural and moral philosopher, was one of the founding members of the Aberdeen Philosophical Society and a significant figure in the Scottish Enlightenment. Reid believed that common sense should form the foundation of all philosophical inquiry. He criticised the sceptical philosophy propagated by his fellow Scot David Hume and the Anglo-Irish bishop George Berkeley, who asserted that the external world did not exist outside the human mind. Reid was also critical of the theory of ideas propagated (...) by Locke and Descartes, arguing that it was incompatible with physical and experiential facts. For Reid, our senses demonstrate that the external world must exist, and this work is organised in chapters examining each of the senses in turn. The book, based on his lectures, was first published in 1764 when Reid was a regent professor at King's College, Aberdeen, and was reissued in 1818. (shrink)

According to contextualist accounts, the truth value of a given knowledge ascription may vary with features of the ascriber's context. As a result, the following may be true: "X doesn't know that P but Y says something true in asserting 'X knows that P'". The contextualist must defend his theory in the light of this unpleasant but inevitable consequence. The best way of doing this is to construe the context sensitivity of knowledge ascriptions not as deriving from an alleged indexicality (...) of the word "know" nor from its vagueness or ambiguity, but rather from a distinct semantic feature of the word "know", namely its unspecificity. (shrink)

Conversational contextualism in epistemology is characterized by four main theses: 1. the indexicality of knowledge claims thesis; 2. the attributor contextualism thesis; 3. the conversational contextualism thesis, and 4. the main thesis of contextualism according to which a knowledge claim can be true in one context and false in another context in which more stringent standards for knowledge are operant. It is argued that these theses taken together generate problems for contextualism. In particular, it is shown that there is no (...) context in which the contextualist can truthfully claim to know her theory is true. Since these results were obtained only with principles the contextualist cannot give up—like the principle of epistemic closure and the principle that knowledge implies truth—it seems that contextualism is in need of a thoroughgoing revision if it is to become a successful epistemic theory. (shrink)

Since this paper is for a conference on “Contextualism in Epistemology and Beyond,” I have opted to sketch a retrospective of contextualism in epistemology, including highlights of the “relevant alternatives” approach, given how relevantism and contextualism have developed in tandem. We focus on externalist forms of contextualism, bypassing internalist forms such as Cohen 1988 and Lewis 1996, but much of our discussion will be applicable to contextualism generally. Internalist contextualism is helpfully discussed in papers by Stewart Cohen, Richard Feldman, and (...) Jonathan Vogel, in Tomberlin 1999. (shrink)

The recent popularity of contextualist treatments of the key epistemic concepts has tended to obscure the differences that exist between the various kinds of contextualist theses on offer. The aim of this paper is to contribute towards rectifying this problem by exploring two of the main formulations of the contextualist position currently on offer in the literature—the 'semantic' contextualist thesis put forward by Keith DeRose and David Lewis, and the 'inferential' contextualist thesis advanced by Michael Williams. It is argued that (...) by evaluating these theses in the light of each other one can gain a deeper understanding of the contextualist position. In particular, it is argued that this relative evaluation highlights one interesting way in which contextualism might be developed. (shrink)

David Lewis, Stewart Cohen, and Keith DeRose have proposed that sentences of the form S knows P are indexical, and therefore differ in truth value from one context to another.1 On their indexical contextualism, the truth value of S knows P is determined by whether S meets the epistemic standards of the speakers context. I will not be concerned with relational forms of contextualism, according to which the truth value of S knows P is determined by the standards of the (...) subject Ss context, regardless of the standards applying to the speaker making the knowledge claim. Relational contextualism is a form of normative relativism. Indexical contextualism is a semantic theory. When the subject is the speaker, as when S is the first person pronoun I, the two forms of contextualism coincide. But otherwise, they diverge. I critically examine the principal arguments for indexicalism, detail linguistic evidence against it, and suggest a pragmatic alternative. (shrink)