We propose an approach to epistemic justification that incorporates elements of both reliabilism and evidentialism, while also transforming these elements in significant ways. After briefly describing and motivating the non-standard version of reliabilism that Henderson and Horgan call “transglobal” reliabilism, we harness some of Henderson and Horgan’s conceptual machinery to provide a non-reliabilist account of propositional justification (i.e., evidential support). We then invoke this account, together with the notion of a transglobally reliable belief-forming process, to give an account of doxastic (...) justification. (shrink)

One of the most notable aspects of Fodor's work is that it articulates features not only of speculative cognitive architectures but also of current research in ...

Jerry Fodor argues against the widely held view that mental processes are largely computations, that the architecture of cognition is massively modular, and...

A provocative ontological-cum-semantic position asserting that the right ontology is austere in its exclusion of numerous common-sense and scientific posits and that many statements employing such posits are nonetheless true. The authors of Austere Realism describe and defend a provocative ontological-cum-semantic position, asserting that the right ontology is minimal or austere, in that it excludes numerous common-sense posits, and that statements employing such posits are nonetheless true, when truth is understood to be semantic correctness under contextually operative semantic standards. Terence (...) Horgan and Matjaz Potrc argue that austere realism emerges naturally from consideration of the deep problems within the naive common-sense approach to truth and ontology. They offer an account of truth that confronts these deep internal problems and is independently plausible: contextual semantics, which asserts that truth is semantically correct affirmability. Under contextual semantics, much ordinary and scientific thought and discourse is true because its truth is indirect correspondence to the world. After offering further arguments for austere realism and addressing objections to it, Horgan and Potrc consider various alternative austere ontologies. They advance a specific version they call "blobjectivism"--the view that the right ontology includes only one concrete particular, the entire cosmos, which, although it has enormous local spatiotemporal variability, does not have any proper parts. The arguments in Austere Realism are powerfully made and concisely and lucidly set out. The authors' contentions and their methodological approach--products of a decade-long collaboration--will generate lively debate among scholars in metaphysics, ontology, and philosophy. (shrink)

We sketch the view we call contextual semantics. It asserts that truth is semantically correct affirmability under contextually variable semantic standards, that truth is frequently an indirect form of correspondence between thought/language and the world, and that many Quinean commitments are not genuine ontological commitments. We argue that contextualist semantics fits very naturally with the view that the pertinent semantic standards are particularist rather than being systematizable as exceptionless general principles.

According to rationalism regarding the psychology of moral judgment, people’s moral judgments are generally the result of a process of reasoning that relies on moral principles or rules. By contrast, intuitionist models of moral judgment hold that people generally come to have moral judgments about particular cases on the basis of gut-level, emotion-driven intuition, and do so without reliance on reasoning and hence without reliance on moral principles. In recent years the intuitionist model has been forcefully defended by Jonathan Haidt. (...) One important implication of Haidt’s model is that in giving reasons for their moral judgments people tend to confabulate – the reasons they give in attempting to explain their moral judgments are not really operative in producing those judgments. Moral reason-giving on Haidt’s view is generally a matter of post hoc confabulation. Against Haidt, we argue for a version of rationalism that we call ‘morphological rationalism.’ We label our version ‘morphological’ because according to it, the information contained in moral principles is embodied in the standing structure of a typical individual’s cognitive system, and this morphologically embodied information plays a causal role in the generation of particular moral judgments. The manner in which the principles play this role is via ‘proceduralization’ – such principles operate automatically. In contrast to Haidt’s intuitionism, then, our view does not imply that people’s moral reason-giving practices are matters of confabulation. In defense of our view, we appeal to what we call the ‘nonjarring’ character of the phenomenology of making moral judgments and of giving reasons for those judgments. (shrink)

The authors of Austere Realism describe and defend a provocative ontological-cum-semantic position, asserting that the right ontology is minimal or austere, in that it excludes numerous common-sense posits, and that statements employing such posits are nonetheless true, when truth is understood to be semantic correctness under contextually operative semantic standards. Terence Horgan and Matjaz [hacek over z] Potrc [hacek over c] argue that austere realism emerges naturally from consideration of the deep problems within the naive common-sense approach to truth and (...) ontology. They offer an account of truth that confronts these deep internal problems and is independently plausible: contextual semantics, which asserts that truth is semantically correct affirmability. Under contextual semantics, much ordinary and scientific thought and discourse is true because its truth is indirect correspondence to the world. After offering further arguments for austere realism and addressing objections to it, Horgan and Potrc [hacek over c] consider various alternative austere ontologies. They advance a specific version they call "blobjectivism"--the view that the right ontology includes only one concrete particular, the entire cosmos, which, although it has enormous local spatiotemporal variability, does not have any proper parts. The arguments in Austere Realism are powerfully made and concisely and lucidly set out. The authors' contentions and their methodological approach--products of a decade-long collaboration--will generate lively debate among scholars in metaphysics, ontology, and philosophy. Terence E. Horgan is Professor of Philosophy at the University of Arizona. Matjaz [hacek over z] Potrc [hacek over c] is Professor of Philosophy at the University of Ljubljana. (shrink)

Accounts of what it is for an agent to be justified in holding a belief commonly carry commitments concerning what cognitive processes can and should be like. A concern for the plausibility of such commitments leads to a multi-faceted epistemology in which elements of traditionally conflicting epistemologies are vindicated within a single epistemological account. The accessible and articulable states that have been the exclusive focus of much epistemology must constitute only a proper subset of epistemologically relevant processing. The interaction of (...) such states looks rather contextualist. It might also be called quasi-foundationalist. However, in attending to our epistemological tasks we must rely on processing that is sensitive to information that we could not articulate, that is not accessible in the standard internalist sense. When focusing on the full range of epistemologically important processes, the structure of what makes for justification is rather more like that envisioned by some coherentists. (shrink)

What is the relationship between phenomenology and intentionality? A common picture in recent philosophy of mind has been that the phenomenal aspects and the intentional aspects of mentality are independent of one another. According to this view, the phenomenal character of certain mental states or processes”states for which there is "something it is like" to undergo them—is not intentional. Examples that are typically given of states with inherent phenomenal character are sensations, such as pains, itches, and color sensations. This view (...) also asserts, on the other hand, that the intentionality of certain mental states and processes their "being about something" is not phenomenal. Beliefs and desires are the paradigm cases of intentional mental states. Although they are intentionally directed (i.e., they have aboutness) these mental states are not inherently phenomenal. There is nothing that it is like to be in such a state by virtue of which it is directed toward what it is about. We will call this picture separatism, because it treats phenomenal aspects of mentality and intentional aspects of mentality as mutually independent, and thus separable. Although there may be complex states that are both phenomenal and intentional, their phenomenal aspects and their intentional aspects are separable. Many philosophers who hold this picture have thought that these two aspects of mentality lead to quite different sorts of problems with respect to the project of “naturalizing the mental.†Proponents of separatism often hold that while the problem of naturalizing phenomenology poses great difficulties, the problem of naturalizing intentionality is much. (shrink)

In Connectionism and the Philosophy of Psychology, Horgan and Tienson articulate and defend a new view of cognition.