In this book Zagzebski gives an extended argument that the self-reflective person is committed to belief on authority. Epistemic authority is compatible with autonomy, but epistemic self-reliance is incoherent. She argues that epistemic and emotional self-trust are rational and inescapable, that consistent self-trust commits us to trust in others, and that among those we are committed to trusting are some whom we ought to treat as epistemic authorities, modeled on the well-known principles of authority of Joseph Raz. These principles apply (...) to authority in the moral and religious domains. (shrink)

How much should your confidence in your beliefs be shaken when you learn that others – perhaps 'epistemic peers' who seem as well-qualified as you are – hold beliefs contrary to yours? This article describes motivations that push different philosophers towards opposite answers to this question. It identifies a key theoretical principle that divides current writers on the epistemology of disagreement. It then examines arguments bearing on that principle, and on the wider issue. It ends by describing some outstanding questions (...) that thinking about this issue raises. (shrink)

In this new book, Foley defends an epistemology that takes seriously the perspectives of individual thinkers. He argues that having rational opinions is a matter of meeting our own internal standards rather than standards that are somehow imposed upon us from the outside. It is a matter of making ourselves invulnerable to intellectual self-criticism. Foley also shows how the theory of rational belief is part of a general theory of rationality. He thus avoids treating the rationality of belief as a (...) fundamentally different kind of phenomenon from the rationality of decision or action. His approach generates promising suggestions about a wide range of issues--e.g., the distinction between epistemic and non-epistemic reasons for belief; the question of what aspects of the Cartesian project are still worth doing; the significance of simplicity and other theoretical virtues; the relevance of skeptical hypotheses; the difference between a theory of rational belief and a theory of knowledge; the difference between a theory of rational belief and a theory of rational degrees of belief; and the limits of idealization in epistemology. (shrink)

Now in a new edition, this volume updates Davidson's exceptional Inquiries into Truth and Interpretation (1984), which set out his enormously influential philosophy of language. The original volume remains a central point of reference, and a focus of controversy, with its impact extending into linguistic theory, philosophy of mind, and epistemology. Addressing a central question--what it is for words to mean what they do--and featuring a previously uncollected, additional essay, this work will appeal to a wide audience of philosophers, linguists, (...) and psychologists. (shrink)

According to The Consensus Gentium Argument from the premise: “Everyone believes that God exists” one can conclude that God does exist. In my paper I analyze two ways of defending the claim that somebody’s belief in God is a prima facie reason to believe. Kelly takes the fact of the commonness of the belief in God as a datum to explain and argues that the best explanation has to indicate the truthfulness of the theistic belief. Trinkaus Zagzebski grounds her defence (...) on rationality of epistemic trust in others. In the paper I argue that the second line of reasoning is more promising and I propose its improved version. (shrink)

Until recently, epistemology was largely caught in the grips of an epistemically unrealistic radical epistemological individualism on which the beliefs and testimony of others were of virtually no epistemic significance. Thankfully, epistemologists have bucked the individualist trend, acknowledging that one person's belief or testimony that P might offer another person prima facie epistemic reasons – or social evidence as I call it – to believe P. In this paper, I discuss the possibility and conditions under which beliefs and testimony act (...) as social evidence, in particular, beliefs and testimony regarding the existence of God. The epistemic egoist maintains that one must possess positive reasons in favor of other people's reliability or trustworthiness before their beliefs and testimony offer prima facie social evidence. The epistemic universalist, on the other hand, argues that the beliefs of all others are prima facie credible and should be treated accordingly. All this will set up subsequent discussion of the epistemic significance of common consent or widespread belief in God. I show how common consent arguments assume the epistemic universalist's account of the conditions under which the beliefs and testimony of others acquire reason-giving force as social evidence. (shrink)

The world is swimming in misinformation. Conflicting messages bombard us every day with news on everything from politics and world events to investments and alternative health. The daily paper, nightly news, websites, and social media each compete for our attention and each often insist on a different version of the facts. Inevitably, we have questions: Who is telling the truth? How would we know? How did we get here? What can we do? Beyond Fake News answers these and other queries. (...) It offers a technological and market-based explanation for how our informational environment became so polluted. It shows how purveyors of news often have incentives to mislead us, and how consumers of information often have incentives to be misled. And it chronicles how, as technology improves and the regulatory burdens drop, our information-scape becomes ever more littered with misinformation. Beyond Fake News argues that even when we really want the truth, our minds are built in such a way so as to be incapable of grasping many facts, and blind spots mar our view of the world. But we can do better, both as individuals and as a society. As individuals, we can improve the accuracy of our understanding of the world by knowing who to trust and recognizing our limitations. And as a society, we can take important steps to reduce the quantity and effects of misinformation. (shrink)

To what degree should we rely on our own resources and methods to form opinions about important matters? To what degree should we depend on various authorities, such as a recognized expert or a social tradition? In this provocative account of intellectual trust and authority, Richard Foley argues that it can be reasonable to have intellectual trust in oneself even though it is not possible to provide a defence of the reliability of one's faculties, methods and opinions that does not (...) beg the question. Moreover, he shows how this account of intellectual self-trust can be used to understand the degree to which it is reasonable to rely on alternative authorities. This book will be of interest to advanced students and professionals working in the fields of philosophy and the social sciences as well as anyone looking for a unified account of the issues at the centre of intellectual trust. (shrink)

In The Myth of Morality, Richard Joyce argues that moral discourse is hopelessly flawed. At the heart of ordinary moral judgements is a notion of moral inescapability, or practical authority, which, upon investigation, cannot be reasonably defended. Joyce argues that natural selection is to blame, in that it has provided us with a tendency to invest the world with values that it does not contain, and demands that it does not make. Should we therefore do away with morality, as we (...) did away with other faulty notions such as witches? Possibly not. We may be able to carry on with morality as a 'useful fiction' - allowing it to have a regulative influence on our lives and decisions, perhaps even playing a central role - while not committing ourselves to believing or asserting falsehoods, and thus not being subject to accusations of 'error'. (shrink)

In this book, Mark Johnston argues that God needs to be saved not only from the distortions of the "undergraduate atheists" but, more importantly, from the idolatrous tendencies of religion itself. Each monotheistic religion has its characteristic ways of domesticating True Divinity, of taming God's demands so that they do not radically threaten our self-love and false righteousness. Turning the monotheistic critique of idolatry on the monotheisms themselves, Johnston shows that much in these traditions must be condemned as false and (...) spiritually debilitating. A central claim of the book is that supernaturalism is idolatry. If this is right, everything changes; we cannot place our salvation in jeopardy by tying it essentially to the supernatural cosmologies of the ancient Near East. Remarkably, Johnston rehabilitates the ideas of the Fall and of salvation within a naturalistic framework; he then presents a conception of God that both resists idolatry and is wholly consistent with the deliverances of the natural sciences. Princeton University Press is publishing Saving God in conjunction with Johnston's forthcoming book Surviving Death, which takes up the crux of supernaturalist belief, namely, the belief in life after death. (shrink)