What does it mean to be truthful? What role does truth play in our lives? What do we lose if we reject truthfulness? No philosopher is better suited to answer these questions than Bernard Williams. Writing with his characteristic combination of passion and elegant simplicity, he explores the value of truth and finds it to be both less and more than we might imagine.Modern culture exhibits two attitudes toward truth: suspicion of being deceived and skepticism that objective truth exists at (...) all. This tension between a demand for truthfulness and the doubt that there is any truth to be found is not an abstract paradox. It has political consequences and signals a danger that our intellectual activities, particularly in the humanities, may tear themselves to pieces.Williams's approach, in the tradition of Nietzsche's genealogy, blends philosophy, history, and a fictional account of how the human concern with truth might have arisen. Without denying that we should worry about the contingency of much that we take for granted, he defends truth as an intellectual objective and a cultural value. He identifies two basic virtues of truth, Accuracy and Sincerity, the first of which aims at finding out the truth and the second at telling it. He describes different psychological and social forms that these virtues have taken and asks what ideas can make best sense of them today. Truth and Truthfulness presents a powerful challenge to the fashionable belief that truth has no value, but equally to the traditional faith that its value guarantees itself. Bernard Williams shows us that when we lose a sense of the value of truth, we lose a lot both politically and personally, and may well lose everything. (shrink)

It is commonly held that our intuitive judgements about imaginary problem cases are justified a priori, if and when they are justified at all. In this paper I defend this view — ‘rationalism’ — against a recent objection by Timothy Williamson. I argue that his objection fails on multiple grounds, but the reasons why it fails are instructive. Williamson argues from a claim about the semantics of intuitive judgements, to a claim about their psychological underpinnings, to the denial of rationalism. (...) I argue that the psychological claim — that a capacity for mental simulation explains our intuitive judgements — does not, even if true, provide reasons to reject rationalism. (More generally, a simulation hypothesis, about any category of judgements, is very limited in its epistemological implications: it is pitched at a level of explanation that is insensitive to central epistemic distinctions.) I also argue that Williamson’s semantic claim — that intuitive judgements are judgements of counterfactuals — is mistaken; rather, I propose, they are a certain kind of metaphysical possibility judgement. Several other competing proposals are also examined and criticized. (shrink)

This paper seeks to defend, develop, and revise Edward Craig's “genealogy of knowledge”. The paper first develops the suggestion that Craig's project is naturally thought of as an important instance of “social cognitive ecology”. It then introduces the genealogy of knowledge and some of its main problems and weaknesses, suggesting that these are best taken as challenges for further work rather than as refutations. The central sections of the paper conduct a critical dialogue between Craig's theory and Wittgenstein's claim–familiar from (...) On Certainty–that common-sense certainties cannot be known. It turns out that Craig's distinction between different stages in the development of our concept of knowledge can illuminate and make plausible Wittgenstein's claim. But it can do so only if Craig's traditional commitment to a central “core” in our concept of knowledge is replaced with the idea of knowledge as a family-resemblance concept. (shrink)

This paper explores how the purpose of the concept of knowledge affects knowledge ascriptions in natural language. I appeal to the idea that the role of the concept of knowledge is to flag reliable informants, and I use this idea to illuminate and support contextualism about ‘knows’. I argue that practical pressures that arise in an epistemic state of nature provide an explanatory basis for a brand of contextualism that I call ‘practical interests contextualism’. I also answer some questions that (...) contextualism leaves open, particularly why the concept of knowledge is valuable, why the word ‘knows’ exhibits context-variability, and why this term enjoys such widespread use. Finally, I show how my contextualist framework accommodates plausible ideas from two rival views: subject-sensitive invariantism and insensitive invariantism. This provides new support for contextualism and develops this view in a way that improves our understanding of the concept of knowledge. (shrink)

Section 1 articulates a genus-species claim: that knowledge is a kind of success from ability. Equivalently: In cases of knowledge, S’s success in believing the truth is attributable to S’s ability. That idea is then applied to questions about the nature and value of knowledge. Section 2 asks what it would take to turn the genus-species claim into a proper theory of knowledge; that is, into informative, necessary and sufficient conditions. That question is raised in the context of an important (...) line of objection against even the genus-species claim; namely, that there is no way to understand the attribution relation so that it does all the work that it is supposed to do. Section 3 reviews several extant proposals for understanding the attribution relation, and argues that none of them are adequate for answering the objection. Section 4 proposes a different way of understanding the relation, and shows how the resulting view does resolve the objection. Section 5 completes the new account by proposing a way to understand intellectual abilities. Section 6 briefly addresses Barn Façade cases and lottery propositions. Section 7 briefly addresses a question about the scope of knowledge; in particular, it shows how the new view allows a neo-Moorean response to skepticism. (shrink)

Section 1 articulates a genus-species claim: that knowledge is a kind of success from ability. Equivalently: In cases of knowledge, S’s success in believing the truth is attributable to S’s ability. That idea is then applied to questions about the nature and value of knowledge. Section 2 asks what it would take to turn the genus-species claim into a proper theory of knowledge; that is, into informative, necessary and sufficient conditions. That question is raised in the context of an important (...) line of objection against even the genus-species claim; namely, that there is no way to understand the attribution relation so that it does all the work that it is supposed to do. Section 3 reviews several extant proposals for understanding the attribution relation, and argues that none of them are adequate for answering the objection. Section 4 proposes a different way of understanding the relation, and shows how the resulting view does resolve the objection. Section 5 completes the new account by proposing a way to understand intellectual abilities. Section 6 briefly addresses Barn Façade cases and lottery propositions. Section 7 briefly addresses a question about the scope of knowledge; in particular, it shows how the new view allows a neo-Moorean response to skepticism. (shrink)

Section 1 articulates a genus‐species claim: that knowledge is a kind of success from ability. Equivalently: In cases of knowledge, S’s success in believing the truth is attributable to S’s ability. That idea is then applied to questions about the nature and value of knowledge. Section 2 asks what it would take to turn the genus‐species claim into a proper theory of knowledge; that is, into informative, necessary and sufficient conditions. That question is raised in the context of an important (...) line of objection against even the genus‐species claim; namely, that there is no way to understand the attribution relation so that it does all the work that it is supposed to do. Section 3 reviews several extant proposals for understanding the attribution relation, and argues that none of them are adequate for answering the objection. Section 4 proposes a different way of understanding the relation, and shows how the resulting view does resolve the objection. Section 5 completes the new account by proposing a way to understand intellectual abilities. Section 6 briefly addresses Barn Façade cases and lottery propositions. Section 7 briefly addresses a question about the scope of knowledge; in particular, it shows how the new view allows a neo‐Moorean response to skepticism. (shrink)

This paper explores the relation between rational authority and social power, proceeding by way of a philosophical genealogy derived from Edward Craig's Knowledge and the State of Nature. The position advocated avoids the errors both of the 'traditionalist' (who regards the socio-political as irrelevant to epistemology) and of the 'reductivist' (who regards reason as just another form of social power). The argument is that a norm of credibility governs epistemic practice in the state of nature, which, when socially manifested, is (...) likely to imitate the structures of social power. A phenomenon of epistemic injustice is explained, and the politicizing implication for epistemology educed. (shrink)

Edward Craig; XII*—The Practical Explication of Knowledge, Proceedings of the Aristotelian Society, Volume 87, Issue 1, 1 June 1987, Pages 211–226, https://doi.

The standard philosophical project of analysing the concept of knowledge has radical defects in its arbitrary restriction of the subject matter, and its risky theoretical presuppositions. Edward Craig suggests a more illuminating approach, akin to the `state of nature' method found in political theory, which builds up the concept from a hypothesis about the social function of knowledge and the needs it fulfils. Light is thrown on much that philosophers have written about knowledge, about its analysis and the obstacles to (...) its analysis, and on the debate over scepticism. It becomes apparent why many languages not only have such constructions as `knows whether' and `knows that', but also have equivalents of `knows how to' and `know' followed by a direct object. Thus the inquiry is both broadened in scope and made theoretically less fragile. (shrink)

Recent epistemology has reflected a growing interest in the social dimension of the subject. This volume presents new work by leading philosophers on a wide range of topics in social epistemology, such as the nature of testimony, the epistemology of disagreement, and the social genealogy of the concept of knowledge.

The second volume in the _Blackwell Brown Lectures in Philosophy_, this volume offers an original and provocative take on the nature and methodology of philosophy. Based on public lectures at Brown University, given by the pre-eminent philosopher, Timothy Williamson Rejects the ideology of the 'linguistic turn', the most distinctive trend of 20th century philosophy Explains the method of philosophy as a development from non-philosophical ways of thinking Suggests new ways of understanding what contemporary and past philosophers are doing.

Contemporary virtue epistemology (hereafter ‘VE’) is a diverse collection of approaches to epistemology. At least two central tendencies are discernible among the approaches. First, they view epistemology as a normative discipline. Second, they view intellectual agents and communities as the primary focus of epistemic evaluation, with a focus on the intellectual virtues and vices embodied in and expressed by these agents and communities. -/- This entry introduces many of the most important results of the contemporary VE research program. These include (...) novel attempts to resolve longstanding disputes, solve perennial problems, grapple with novel challenges, and expand epistemology’s horizons. In the process, it reveals the diversity within VE. Beyond sharing the two unifying commitments mentioned above, its practitioners diverge over the nature of intellectual virtues, which questions to ask, and which methods to use. -/- It will be helpful to note some terminology before proceeding. First, we use ‘cognitive’, ‘epistemic’ and ‘intellectual’ synonymously. Second, we often use ‘normative’ broadly to include not only norms and rules, but also duties and values. Finally, ‘practitioners’ names contemporary virtue epistemologists. (shrink)

Edward Craig has proposed that epistemology should eschew traditional conceptual analysis in favor of what he calls “conceptual synthesis.” He proposes we start not from the finding of necessary and sufficient conditions that match our intuitions; rather we start from considerations on what the concept of knowledge does for us. In this paper I will explore one aspect of Craig’s proposal – the good informant. It is this aspect that is central to Craig’s epistemic method and perhaps most problematic. I (...) will evaluate this concept by first articulating three initial worries that some have had about the concept and then show how each of the initial worries can be quelled by looking deeper into the features of what Craig’s proposal is. I then assess Craig’s proposal on its own terms by looking at the concept of a good informant in light of the criteria for an adequate explication. What I will show is that while there is much to be sympathetic with in Craig’s proposal, there are some open questions that need to be solved in order to say that an adequate explication has been reached. (shrink)

This chapter gives substance to the idea of a ‘communitarian value-driven epistemology’ by developing and combining ideas from Edward Craig's and Bernard Williams' ‘epistemic genealogy’ and Barry Barnes' and Steven Shapin's ‘sociology of knowledge’. In order to make transparent how this project might slot into more familiar, or more mainstream, projects, the paper maintains throughout a critical dialogue with Jon Kvanvig's position. The chapter is structured around an attempt to defend Craig's position against Kvanvig's criticisms: by treating the institution of (...) testimony as a collective good underwritten by the intrinsic and interrelated values of accuracy and sincerity; by rendering protoknowledge attributions as ascriptions of honour; and by allowing attributions of protoknowledge to be intertwined with attributions of freedom. The view that emerges is that the core of our knowledge practices comprises institutions of testimony, and that these practices are a collective good. (shrink)

My overarching purpose is to illustrate the philosophical fruitfulness of expanding epistemology not only laterally across the social space of other epistemic subjects, but at the same time vertically in the temporal dimension. I set about this by first presenting central strands of Michael Williams' diagnostic engagement with scepticism, in which he crucially employs a Default and Challenge model of justification. I then develop three key aspects of Edward Craig's ‘practical explication' of the concept of knowledge so that they may (...) be seen to resonate positively with Williams's epistemological picture: the admixture of internalist and externalist features; the proto-contextualism; and, finally, the distinctively genealogical antisceptical impetus. In this way I aim to support and augment the socialized anti-sceptical case mounted by Williams, and so to show that expanding epistemology in the temporal dimension can be a productive move in central debates in epistemology. (shrink)