In this paper I argue that there is a class of attitudes that have questions (rather than propositions or something else) as contents.

Change in View offers an entirely original approach to the philosophical study of reasoning by identifying principles of reasoning with principles for revising one's beliefs and intentions and not with principles of logic. This crucial observation leads to a number of important and interesting consequences that impinge on psychology and artificial intelligence as well as on various branches of philosophy, from epistemology to ethics and action theory. Gilbert Harman is Professor of Philosophy at Princeton University. A Bradford Book.

We tend to prescribe and appraise doxastic states in terms that are broadly deontic. According to a simple argument, such prescriptions and appraisals are improper, because they wrongly presuppose that our doxastic states are voluntary. One strategy for resisting this argument, recently endorsed by a number of philosophers, is to claim that our doxastic states are in fact voluntary (This strategy has been pursued by Steup 2008 ; Weatherson 2008 ). In this paper I argue that this strategy is neither (...) successful nor necessary. Our doxastic states are not voluntary in any interesting sense. But once we see why our doxastic states are not voluntary, we can also see that there is no apparent reason to think that deontic prescriptions and appraisals—epistemic ones, at any rate—presuppose doxastic voluntarism. Indeed, there is good reason to deny that they do so. Finally, I diagnose the misleading attraction of the idea that what I call ‘epistemic deontology’ presupposes doxastic voluntarism. (shrink)

Metaphysicians speak of laws of nature in terms of necessity and universality; scientists, in terms of symmetry and invariance. In this book van Fraassen argues that no metaphysical account of laws can succeed. He analyzes and rejects the arguments that there are laws of nature, or that we must believe there are, and argues that we should disregard the idea of law as an adequate clue to science. After exploring what this means for general epistemology, the author develops the empiricist (...) view of science as a construction of models to represent the phenomena. (shrink)

Attitude verbs fall in different categories depending on the kind of sentential complements which they can embed. In English, a verb like know takes both declarative and interrogative complements. By contrast, believe takes only declarative complements and wonder takes only interrogative complements. The present paper examines the hypothesis, originally put forward by Hintikka (1975), that the only verbs that can take both that -complements and whether -complements are the factive verbs. I argue that at least one half of the hypothesis (...) is empirically correct, namely that all veridical attitude verbs taking that -complements take whether -complements. I distinguish veridical verbs from factive verbs, and present one way of deriving the generalization. Counterexamples to both directions of the factivity hypothesis are discussed, in particular the case of emotive factive verbs like regret , and the case of non-veridical verbs that licence whether complements, in particular tell, guess, decide and agree . Alternative accounts are discussed along the way, in particular Zuber (1982), Ginzburg (1995) and Saebø (2007). (shrink)

If you ought to perform a certain act, and some other action is a necessary means for you to perform that act, then you ought to perform that other action as well – or so it seems plausible to say. This transmission principle is of both practical and theoretical significance. The aim of this paper is to defend this principle against a number of recent objections, which (as I show) are all based on core assumptions of the view called actualism. (...) I reject actualism, provide an alternative explanation of its plausible features, and present an independent argument for the transmission principle. (shrink)

“Probably Peirce’s best-known works are the first two articles in a series of six that originally were collectively entitled Illustrations of the Logic of Science and published in Popular Science Monthly from November 1877 through August 1878. The first is entitled ‘The Fixation of Belief’ and the second is entitled ‘How to Make Our Ideas Clear.’ In the first of these papers Peirce defended, in a manner consistent with not accepting naive realism, the superiority of the scientific method over other (...) methods of overcoming doubt and ‘fixing belief.’” — Robert Burch, “Charles Sanders Peirce,” entry in the Stanford Encyclopedia of Philosophy (2021 revision) -/- “Pragmatist epistemologies often explore how we can carry out inquiries in a self-controlled and fruitful way. (Where much analytic epistemology centres around the concept of knowledge, considered as an idealised end-point of human thought, pragmatist epistemology centres around the concept of inquiry, considered as the process of knowledge-seeking and how we can improve it.) So pragmatists often provide rich accounts of the capacities or virtues that we must possess in order to inquire well, and the rules or guiding principles that we should adopt. A canonical account is Peirce’s classic early paper ‘The Fixation of Belief‘. Here Peirce states that inquiry is a struggle to replace doubt with “settled belief“, and that the only method of inquiry that can make sense of the fact that at least some of us are disturbed by inconsistent beliefs, and will subsequently reflect upon which methods of fixing belief are correct is the Method of Science, which draws on the Pragmatic Maxim described above. This contrasts with three other methods of fixing belief: i) refusing to consider evidence contrary to one’s favored beliefs (the Method of Tenacity), ii) accepting an institution’s dictates (the Method of Authority), iii) developing the most rationally coherent or elegant-seeming belief-set (the A Priori Method).“ — Catherine Legg, “Pragmatism,” entry in the Stanford Encyclopedia of Philosophy (2021 revision). (shrink)

The standard way of representing an epistemic state in formal philosophy is in terms of a set of sentences, corresponding to the agent’s beliefs, and an ordering of those sentences, reflecting how well entrenched they are in the agent’s epistemic state. We argue that this wide-spread representational view – a view that we identify as a “Quinean dogma” – is incapable of making certain crucial distinctions. We propose, as a remedy, that any adequate representation of epistemic states must also include (...) the agent’s research agenda, i.e., the list of question that are open or closed at any given point in time. If the argument of the paper is sound, a person’s questions and practical interests, on the one hand, and her beliefs and theoretical values, on the other, are more tightly interwoven than has previously been assumed to be the case in formal epistemology. (shrink)

The paper tries to spell out a connection between deductive logic and rationality, against Harman's arguments that there is no such connection, and also against the thought that any such connection would preclude rational change in logic. One might not need to connect logic to rationality if one could view logic as the science of what preserves truth by a certain kind of necessity (or by necessity plus logical form); but the paper points out a serious obstacle to any such (...) view. (shrink)

I argue that you can have a priori knowledge of propositions that neither are nor appear necessarily true. You can know a priori contingent propositions that you recognize as such. This overturns a standard view in contemporary epistemology and the traditional view of the a priori, which restrict a priori knowledge to necessary truths, or at least to truths that appear necessary.

One of the many problems that would have t o be solved by a satisfactory theory of empirical knowledge, perhaps the most central is a general structural problem which I shall call the epistemic regress problem: the problem of how to avoid an in- finite and presumably vicious regress of justification in ones account of the justifica- tion of empirical beliefs. Foundationalist theories of empirical knowledge, as we shall see further below, attempt t o avoid the regress by locating a (...) class of empirical beliefs whose justification does not depend on that of other empirical beliefs. Extemalist theories, the topic of the present paper, represent one species of foundationalism. (shrink)

I argue against the orthodox view of the relationship between propositional and doxastic justification. The view under criticism is: if p is propositionally justified for S in virtue of S's having reason R, and S believes p on the basis of R, then S's belief that p is doxastically justified. I then propose and evaluate alternative accounts of the relationship between propositional and doxastic justification, and conclude that we should explain propositional justification in terms of doxastic justification. If correct, this (...) proposal would constitute a significant advance in our understanding of the sources of epistemic justification. (shrink)

While there are several arguments on either side, it is far from clear as to whether or not countable additivity is an acceptable axiom of subjective probability. I focus here on de Finetti's central argument against countable additivity and provide a new Dutch book proof of the principle, To argue that if we accept the Dutch book foundations of subjective probability, countable additivity is an unavoidable constraint.

A rational person doesn’t believe just anything. There are limits on what it is rational to believe. How wide are these limits? That’s the main question that interests me here. But a secondary question immediately arises: What factors impose these limits? A first stab is to say that one’s evidence determines what it is epistemically permissible for one to believe. Many will claim that there are further, non-evidentiary factors relevant to the epistemic rationality of belief. I will be ignoring the (...) details of alternative answers in order to focus on the question of what kind of rational constraints one’s evidence puts on belief. Our main question concerns how far epistemic permission and obligation can come apart.1 Suppose I am epistemically permitted to believe P, i.e., it would not be irrational for me to believe it. Am I thereby obliged to believe P, or are other options rationally available to me?2 Might I be equally rational in remaining agnostic about P, or even believing not-P? Or could even a slightly stronger or weaker degree of confidence be just as reasonable? (shrink)

Kolmogorov''s axiomatization of probability includes the familiarratio formula for conditional probability: 0).$$ " align="middle" border="0">.

Many have claimed that unspecific evidence sometimes demands unsharp, indeterminate, imprecise, vague, or interval-valued probabilities. Against this, a variant of the diachronic Dutch Book argument shows that perfectly rational agents always have perfectly sharp probabilities.

From Descartes to Popper, philosophers have criticized and tried to improve the strategies of reasoning invoked in science and in everyday life. In recent years leading cognitive psychologists have painted a detailed, controversial, and highly critical portrait of common sense reasoning. Stephen Stich begins with a spirited defense of this work and a critique of those writers who argue that widespread irrationality is a biological or conceptual impossibility.Stich then explores the nature of rationality and irrationality: What is it that distinguishes (...) good reasoning from bad? He rejects the most widely accepted approaches to this question approaches which unpack rationality by appeal to truth, to reflective equilibrium or conceptual analysis. The alternative he defends grows out of the pragmatic tradition in which reasoning is viewed as a cognitive tool. Stich's version of pragmatism leads to a radical epistemic relativism and he argues that the widespread abhorrence of relativism is ill founded. (shrink)

This comprehensive discussion of the problem of rational belief develops the subject on the pattern of Bayesian decision theory. The analogy with decision theory introduces philosophical issues not usually encountered in logical studies and suggests some promising new approaches to old problems."We owe Professor Levi a debt of gratitude for producing a book of such excellence. His own approach to inductive inference is not only original and profound, it also clarifies and transforms the work of his predecessors. In short, the (...) book deserves to become a classic....There is a great deal of interest in the book besides these basic matters [forumlating rules of acceptance]. Some of the most interesting chapters are those that examine the implications of such rules. The discussions of probability, generalization, and various forms of inference are brilliant and enlightening. Indeed, the problems and methods elaborated by Professor Levi in his book serve as a new foundation for the study of inductive inference."--Keith Lehrer, Nous"Levi's book is an extremely interesting report on 'tentative and speculative first steps' toward a decision-theoretic approach to inductive inference....Professor Levi is to be congratulated on his ingenious development and application of this approach...."--Richard C. Jeffrey, The Journal of Philosophy. (shrink)

Isn't probability 1 certainty? If the probability is objective, so is the certainty: whatever has chance 1 of occurring is certain to occur. Equivalently, whatever has chance 0 of occurring is certain not to occur. If the probability is subjective, so is the certainty: if you give credence 1 to an event, you are certain that it will occur. Equivalently, if you give credence 0 to an event, you are certain that it will not occur. And so on for other (...) kinds of probability, such as evidential probability. The formal analogue of this picture is the regularity constraint: a probability distribution over sets of possibilities is regular just in case it assigns probability 0 only to the null set, and therefore probability 1 only to the set of all possibilities. (shrink)

Isn't probability 1 certainty? If the probability is objective, so is the certainty: whatever has chance 1 of occurring is certain to occur. Equivalently, whatever has chance 0 of occurring is certain not to occur. If the probability is subjective, so is the certainty: if you give credence 1 to an event, you are certain that it will occur. Equivalently, if you give credence 0 to an event, you are certain that it will not occur. And so on for other (...) kinds of probability, such as evidential probability. The formal analogue of this picture is the regularity constraint: a probability distribution over sets of possibilities is regular just in case it assigns probability 0 only to the null set, and therefore probability 1 only to the set of all possibilities. (shrink)

A theory of evidential probability is developed from two assumptions:(1) the evidential probability of a proposition is its probability conditional on the total evidence;(2) one's total evidence is one's total knowledge. Evidential probability is distinguished from both subjective and objective probability. Loss as well as gain of evidence is permitted. Evidential probability is embedded within epistemic logic by means of possible worlds semantics for modal logic; this allows a natural theory of higher-order probability to be developed. In particular, it is (...) emphasized that it is sometimes uncertain which propositions are part of one's total evidence; some surprising implications of this fact are drawn out. (shrink)

It is often said, metaphorically, that belief "aims" at the truth. This paper proposes a normative interpretation of this metaphor. First, the notion of "epistemic norms" is clarified, and reasons are given for the view that epistemic norms articulate essential features of the beliefs that are subject to them. Then it is argued that all epistemic norms--including those that specify when beliefs count as rational, and when they count as knowledge--are explained by a fundamental norm of correct belief, which requires (...) that, if one considers a proposition at all, one should believe it if and only if it is true. (shrink)

What is the connection between justification and the kind of consequence relations that are studied by logic? In this essay, I shall try to provide an answer, by proposing a general conception of the kind of inference that counts as justified or rational.

I consider the problem of how to derive what an agent believes from their credence function and utility function. I argue the best solution of this problem is pragmatic, i.e. it is sensitive to the kinds of choices actually facing the agent. I further argue that this explains why our notion of justified belief appears to be pragmatic, as is argued e.g. by Fantl and McGrath. The notion of epistemic justification is not really a pragmatic notion, but it is being (...) applied to a pragmatically defined concept, i.e. belief. (shrink)

In his Principles of Philosophy, Descartes says, Finally, it is so manifest that we possess a free will, capable of giving or withholding its assent, that this truth must be reckoned among the first and most common notions which are born with us.

The Wide-Scope approach to instrumental reason holds that the requirement to intend the necessary means to your ends should be understood as a requirement to either intend the means, or else not intend the end. In this paper I explain and defend a neglected version of this approach. I argue that three serious objections to Wide-Scope accounts turn on a certain assumption about the nature of the reasons that ground the Wide-Scope requirement. The version of the Wide-Scope approach defended here (...) allows us to reject this assumption, and so defuse the objections. (shrink)

Sometimes a belief that p promotes having true beliefs, whether or not p is true. This gives reasons to believe that p, but most epistemologists would deny that it gives epistemic reasons, or that these reasons can epistemically justify the belief that p. Call these reasons to believe “truth promoting non-evidential reasons for belief.” This paper argues that three common views in epistemology, taken together, entail that reasons of this sort can epistemically justify beliefs. These three claims are: epistemic oughts (...) are normative, epistemic oughts have a source, and the source of epistemic oughts is an end that has true belief as a necessary component. These claims would be hard for many epistemologists to deny, but accepting them, and thus accepting that truth promoting non-evidential reasons can justify beliefs, has significant consequences for epistemology. The paper considers accounts of epistemic oughts that endorse these claims but might seem to avoid the consequence that truth promoting non-evidential reasons generate real epistemic oughts, and shows that none do. (shrink)

Creatures inveterately wrong in their inductions have a pathetic but praiseworthy tendency to die before reproducing their kind.— Quine (1969).

In this paper, I argue that the rejection of doxastic voluntarism is not as straightforward as its opponents take it to be. I begin with a critical examination of William Alston's defense of involuntarism and then focus on the question of whether belief is intentional.

Jason Stanley presents a startling and provocative claim about knowledge: that whether or not someone knows a proposition at a given time is in part determined by his or her practical interests, i.e. by how much is at stake for that person at that time. In defending this thesis, Stanley introduces readers to a number of strategies for resolving philosophical paradox, making the book essential not just for specialists in epistemology but for all philosophers interested in philosophical methodology. Since a (...) number of his strategies appeal to linguistic evidence, it will be of great interest to linguists as well. (shrink)

Jason Stanley's "Knowledge and Practical Interests" is a brilliant book, combining insights about knowledge with a careful examination of how recent views in epistemology fit with the best of recent linguistic semantics. Although I am largely convinced by Stanley's objections to epistemic contextualism, I will try in what follows to formulate a version that might have some prospect of escaping his powerful critique.

Propositional attitudes, like believing and asserting, are relations between agents and propositions. Agents are individuals who do the believing and asserting; propositions are things that are believed and asserted. Propositional attitude ascriptions are sentences that ascribe propositional attitudes to agents. For example, a propositional attitude ascription α believes, or asserts, that S is true iff the referent of a bears the relation of believing, or asserting, to the proposition expressed by s. The questions I will address have to do with (...) the precise nature of propositions, and the attitudes, like belief, that we bear to them.I will assume both that propositions are the semantic contents of sentences, and that the proposition expressed by a sentence is a structured complex made up of the semantic contents of the parts of the sentences that express it. (shrink)

According to many, to have epistemic justification to believe P is just for it to be epistemically permissible to believe P. Others think it is for believing P to be epistemically good. Yet others think it has to do with being epistemically blameless in believing P. All such views of justification encounter problems. Here, a new view of justification is proposed according to which justification is a kind of composite normative status. The result is a view of justification that offers (...) hope of solving some longstanding epistemological problems. (shrink)

Epistemic instrumentalists face a puzzle. In brief, the puzzle is that if the reason there is to believe in accord with the evidence depends, as the instrumentalist says it does, on agents’ idiosyncratic interests, then there is no reason to expect that this reason is universal. Here, I identify and explain two strategies instrumentalists have used to try and solve this puzzle. I then argue that we should find these strategies wanting. Faced with the failure of these strategies, I articulate (...) a heretofore neglected solution on behalf of instrumentalism. (shrink)