Virtually all philosophers agree that for a belief to be epistemically justified, it must satisfy certain conditions. Perhaps it must be supported by evidence. Or perhaps it must be reliably formed. Or perhaps there are some other "good-making" features it must have. But does a belief's justification also require some sort of awareness of its good-making features? The answer to this question has been hotly contested in contemporary epistemology, creating a deep divide among its practitioners. Internalists, who tend to focus (...) on scientific or theoretical beliefs as the ideal, insist that such awareness is required for justification. Externalists, who think children's ordinary beliefs in obvious facts are paradigm cases of justified belief, say it isn't required. Michael Bergmann's book offers a decisive refutation of internalism and a sustained defense of externalism. (shrink)

This paper is the introduction to Function, Selection, and Design, consisting of the following sections: 1. Introduction 2. The Philosophical Problem 3. Recent Prehistory: The "State of the Art" in the 1960s 4. Wright and Cummins 5. Millikan 6. The Core Consensus and the Peripheral Disagreements 7. Unconclusion.

Our folk epistemology says that if someone knows that P and tells you that P, then, given the absence of defeaters, if you believe what they tell you, you will come to know that P as well. A speaker's knowledge that P is then, for the most part, enough for a hearer to come to know that P. But there are counterexamples to this principle: testimonial knowledge does not always transfer from the speaker to the hearer. Why should that be (...) so? Because testimonial knowledge arises through the flow of information--from conclusive grounds--from the speaker through the speaker's assertion to the hearer's state of comprehension as of the speaker's assertion. A speaker's belief can be based on conclusive grounds, but the speaker's assertion may fail to provide conclusive grounds to the hearer. Then the hearer won't acquire knowledge, even from a knowledgeable speaker. Knowledge from testimony then works more like knowledge through perception. But wait, you say, that can't be so because testimony involves free will but perception does not. The essay ends with a broadly Hume inspired reply to this objection. (shrink)

Book Information The Architecture of Reason. By Robert Audi. Oxford University Press. Oxford. 2001. Pp. xvi + 286. Hardback, £26.50.

What is the best account of process reliabilism about epistemic justification, especially epistemic entitlement? I argue that entitlement consists in the normal functioning (proper operation) of the belief-forming process when the process has forming true beliefs reliably as an etiological function. Etiological functions involve consequence explanation: a belief-forming process has forming true beliefs reliably as a function just in case forming-true beliefs reliably partly explains the persistence of the process. This account paves the way for avoiding standard objections to process (...) reliabilism and situations epistemic entitlement within a normative framework of functions and functional norms. (shrink)

Against the traditional view, Alvin Goldman argues that logic, probability theory, and linguistic analysis cannot by themselves delineate principles of rationality or justified belief. The mind's operations must be taken into account.

The paper develops a conception of epistemic warrant as applied to perceptual belief, called "entitlement", that does not require the warranted individual to be capable of understanding the warrant. The conception is situated within an account of animal perception and unsophisticated perceptual belief. It characterizes entitlement as fulfillment of an epistemic norm that is apriori associated with a certain representational function that can be known apriori to be a function of perception. The paper connects anti-individualism, a thesis about the nature (...) of mental states, and perceptual entitlement. It presents an argument that explains the objectivity and validity of perceptual entitlement partly in terms of the nature of perceptual states–hence the nature of perceptual beliefs, which are constitutively associated with perceptual states. The paper discusses ways that an individual can be entitled to perceptual belief through its connection to perception, and ways that entitlement to perceptual belief can be undermined. (shrink)

The paper develops a conception of epistemic warrant as applied to perceptual belief, called “entitlement”, that does not require the warranted individual to be capable of understanding the warrant. The conception is situated within an account of animal perception and unsophisticated perceptual belief. It characterizes entitlement as fulfillment of an epistemic norm that is apriori associated with a certain representational function that can be known apriori to be a function of perception. The paper connects anti‐individualism, a thesis about the nature (...) of mental states, and perceptual entitlement. It presents an argument that explains the objectivity and validity of perceptual entitlement partly in terms of the nature of perceptual states–hence the nature of perceptual beliefs, which are constitutively associated with perceptual states. The paper discusses ways that an individual can be entitled to perceptual belief through its connection to perception, and ways that entitlement to perceptual belief can be undermined. (shrink)

Tyler Burge presents an original study of the most primitive ways in which individuals represent the physical world. By reflecting on the science of perception and related psychological and biological sciences, he gives an account of constitutive conditions for perceiving the physical world, and thus aims to locate origins of representational mind.

Knowledge, from Plato onwards, has been considered in relation to justified belief. Current debate has centred around the nature of the justification and whether justified belief can be considered an internal or extenal matter. Epistemological internalists argue that the subject must be able to reflect upon a belief to complete the process of justification. The externalists, on the other hand, claim that it is only necessary to consider whether the belief is reliably formed, and argue that the ability to know (...) by reflection is not required for a justified belief. In the historical section of this book the three most important epistemologists, Plato, Descartes and Hume, as well as the ancient epistemologies of the stoics, Academics and Pyrhonians, are considered. In reconsidering the history of epistemology the author is led to argue against hte view that internalism is historically dominant. His critique of internalism is then developed into a sustained argument against many of its forms, and he goes onto defend an externalist, reliabilist epistemology. (shrink)

Foundations of Mind collects the essays which established Tyler Burge as a leading philosopher of mind. This second volume of his papers offers nineteen pieces published between 1975 and 2003, including the influential series that develops anti-individualism. Burge contributes three essay-length postscripts, a substantial new paper on consciousness, and an introduction which surveys his work in this area. The foundations that Burge reflects on are conditions in the individual or the wider world that determine the natures of mental kinds. The (...) conditions include causal, social, psychological conditions, and conditions of phenomenal consciousness. Some of these are basic conditions under which minds are possible. The book is essential reading for philosophers of mind, and should engage a wider public interested in basic philosophical issues. (shrink)

Knowledge, from Plato onwards, has been considered in relation to justified belief. Current debate has centred around the nature of the justification and whether justified belief can be considered an internal or extenal matter. Epistemological internalists argue that the subject must be able to reflect upon a belief to complete the process of justification. The externalists, on the other hand, claim that it is only necessary to consider whether the belief is reliably formed, and argue that the ability to know (...) by reflection is not required for a justified belief. In the historical section of this book the three most important epistemologists, Plato, Descartes and Hume, as well as the ancient epistemologies of the stoics, Academics and Pyrhonians, are considered. In reconsidering the history of epistemology the author is led to argue against hte view that internalism is historically dominant. His critique of internalism is then developed into a sustained argument against many of its forms, and he goes onto defend an externalist, reliabilist epistemology. (shrink)

A complete sourcebook for philosophical discussion of the nature of function in biology.

Foundations of Mind collects the essays which established Tyler Burge as a leading philosopher of mind.

Preface by Daniel C. Dennett Beginning with a general theory of function applied to body organs, behaviors, customs, and both inner and outer representations, ...

This book presents and analyzes the most important arguments in the history of Western philosophy's skeptical tradition. It demonstrates that, although powerful, these arguments are quite limited and fail to prove their core assertion that knowledge is beyond our reach. Argues that skepticism is mistaken and that knowledge is possible Dissects the problems of realism and the philosophical doubts about the accuracy of the senses Explores the ancient argument against a criterion of knowledge, Descartes' skeptical arguments, and skeptical arguments applied (...) to inductive inference and self-knowledge Uses Moore's proof of an external world and the reliabilist conception of knowledge to illustrate that the traditional skeptical arguments fail to meet their mark. (shrink)

Alvin Plantinga argues by counterexample that no naturalistic account of functions is possible--God is then the only source for natural functions. This paper replies to Plantinga's examples and arguments. Plantinga misunderstands naturalistic accounts. Plantinga's mistakes flow from his assimilation of functional notions in general to functions from intentional design in particular.

This paper argues for the general proper functionalist view that epistemic warrant consists in the normal functioning of the belief-forming process when the process has forming true beliefs reliably as an etiological function. Such a process is reliable in normal conditions when functioning normally. This paper applies this view to so-called testimony-based beliefs. It argues that when a hearer forms a comprehension-based belief that P (a belief based on taking another to have asserted that P) through the exercise of a (...) reliable competence to comprehend and filter assertive speech acts, then the hearer's belief is prima facie warranted. The paper discusses the psychology of comprehension, the function of assertion, and the evolution of filtering mechanisms, especially coherence checking. (shrink)

Internalism in epistemology is the view that all the factors relevant to the justification of a belief are importantly internal to the believer, while externalism is the view that at least some of those factors are external. This extremely modest first approximation cries out for refinement (which we undertake below), but is enough to orient us in the right direction, namely that the debate between internalism and externalism is bound up with the controversy over the correct account of the distinction (...) between justified beliefs and unjustified beliefs.1 Understanding that distinction has occasionally been obscured by attention to the analysis of knowledge and to the Gettier problem, but our view is that these problems, while interesting, should not completely seduce philosophers away from central questions about epistemic justification. A plausible starting point in the discussion of justification is that the distinction between justified beliefs and unjustified beliefs is not the same as the distinction between true beliefs and false beliefs. This follows from the mundane observation that it is possible to rationally believe.. (shrink)