Out of the ferment of recent debates about the intellectual virtues, Roberts and Wood have developed an approach they call 'regulative epistemology'. This is partly a return to classical and medieval traditions, partly in the spirit of Locke's and Descartes's concern for intellectual formation, partly an exploration of connections between epistemology and ethics, and partly an approach that has never been tried before. Standing on the shoulders of recent epistemologists - including William Alston, Alvin Plantinga, Ernest Sosa, and Linda Zagzebski (...) - Roberts and Wood pursue epistemological questions by looking closely and deeply at particular traits of intellectual character such as love of knowledge, intellectual autonomy, intellectual generosity, and intellectual humility. Central to their vision is an account of intellectual goods that includes not just knowledge as properly grounded belief, but understanding and personal acquaintance, acquired and shared through the many social practices of actual intellectual life. This approach to intellectual virtue infuses the discipline of epistemology with new life, and makes it interesting to people outside the circle of professional epistemologists. It is epistemology for the whole intellectual community, as Roberts and Wood carefully sketch the ways in which virtues that would have been categorized earlier as moral make for agents who can better acquire, refine, and communicate important kinds of knowledge. (shrink)

This book is the first systematic treatment of 'responsibilist' or character-based virtue epistemology, an approach to epistemology that focuses on intellectual ...

This paper defends a contextualist approach to epistemic injustice according to which instances of such injustice should be looked at as temporally extended phenomena (having developmental and historical trajectories) and socially extended phenomena (being rooted in patterns of social relations). Within this contextualist framework, credibility excesses appear as a form of undeserved epistemic privilege that is crucially relevant for matters of testimonial justice. While drawing on Miranda Fricker's proportional view of epistemic justice, I take issue with its lack of attention (...) to the role that credibility excesses play in testimonial injustices. I depart from Fricker's view of the relation between credibility excesses and credibility deficits, and I offer an alternative account of the contributions that undeserved epistemic privileges make to epistemic injustices. Then, through the detailed analysis of To kill a mockingbird, I elucidate the crucial role played by the social imaginary in creating and sustaining epistemic injustices, developing an analysis of the kind of social blindness produced by an oppressive social imaginary that establishes unjust patterns of credibility excesses and deficits. (shrink)

The terrain of character-based or “responsibilist” virtue epistemology has evolved dramatically over the last decade -- so much so that it is far from clear what, if anything, unifies the various views put forth in this area. In an attempt to bring some clarity to the overall thrust and structure of this movement, I develop a fourfold classification of character-based virtue epistemologies. I also offer a qualified assessmentof each approach, defending a certain account of the probable future of this burgeoning (...) subfield. (shrink)

Fricker shows that virtue epistemology provides a general epistemological idiom in which these issues can be forcefully discussed.

What are the qualities of an excellent thinker? A growing new field, virtue epistemology, answers this question. Section I distinguishes virtue epistemology from belief-based epistemology. Section II explains the two primary accounts of intellectual virtue: virtue-reliabilism and virtue-responsibilism. Virtue-reliabilists claim that the virtues are stable reliable faculties, like vision. Virtue-responsibilists claim that they are acquired character traits, like open-mindedness. Section III evaluates progress and problems with respect to three key projects: explaining low-grade knowledge, high-grade knowledge, and the individual intellectual virtues.

It has been observed that whereas painters and musicians are likely to be embarrassed by references to the beauty in their work, mathematicians instead like to engage in discussions of the beauty of mathematics. Professional artists are more likely to stress the technical rather than the aesthetic aspects of their work. Mathematicians, instead, are fond of passing judgment on the beauty of their favored pieces of mathematics. Even a cursory observation shows that the characteristics of mathematical beauty are at variance (...) with those of artistic beauty. For example, courses in art appreciation are fairly common; it is however unthinkable to find any mathematical beauty appreciation courses taught anywhere. The purpose of the present paper is to try to uncover the sense of the term beauty as it is currently used by mathematicians. (shrink)

Recent philosophical work has praised the reward structure of science, while recent empirical work has shown that many scientific results may not be reproducible. I argue that the reward structure of science incentivizes scientists to focus on speed and impact at the expense of the reproducibility of their work, thus contributing to the so-called reproducibility crisis. I use a rational choice model to identify a set of sufficient conditions for this problem to arise, and I argue that these conditions plausibly (...) apply to a wide range of research situations. Currently proposed solutions will not fully address this problem. Philosophical commentators should temper their optimism about the reward structure of science. (shrink)

There is a commonly made distinction between two types of scientists: risk-taking, trailblazing mavericks and detail-oriented followers. A number of recent papers have discussed the question what a desirable mixture of mavericks and followers looks like. Answering this question is most useful if a scientific community can be steered toward such a desirable mixture. One attractive route is through credit incentives: manipulating rewards so that reward-seeking scientists are likely to form the desired mixture of their own accord. Here I argue (...) that this idea is less straightforward than it may seem. Interpreting mavericks as scientists who prioritize rewards over speed and risk, I show in a deliberatively simple model that there is a fixed mixture which is not particularly likely to be desirable and which credit incentives cannot alter. I consider a way around this result, but this has some major drawbacks. I conclude that credit incentives are not as promising a way to create a desirable mixture of mavericks and followers as one might have thought. (shrink)

There have only been three articles in mainstream philosophy journals going back at least to the 1970s on generosity. In this paper, I hope to draw attention to this neglected virtue. By building on what work has already been done, and trying to advance that discussion along several different dimensions, I hope that others will take a closer look at this important and surprisingly complex virtue. More specifically, I formulate three important necessary conditions for what is involved in possessing the (...) virtue of generosity, and consider other contenders as well. (shrink)

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)

What is intellectual humility? In this essay, we aim to answer this question by assessing several contemporary accounts of intellectual humility, developing our own account, offering two reasons for our account, and meeting two objections and solving one puzzle.

Since the publication of Edmund Gettier's challenge to the traditional epistemological doctrine of knowledge as justified true belief, Roberts and Wood claim that epistemologists lapsed into despondency and are currently open to novel approaches. One such approach is virtue epistemology, which can be divided into virtues as proper functions or epistemic character traits. The authors propose a notion of regulative epistemology, as opposed to a strict analytic epistemology, based on intellectual virtues that function not as rules or even as skills (...) but as habits of the heart. To that end, they divide the task of clarifying and expounding their notion in the book's two parts.In the first part, Roberts and Wood examine various components that constitute their notion of regulative epistemology. The first are the epistemic goods or goals that drive the epistemic process. What is needed, claim Roberts and Wood, is an enriched notion of these goods rather than the restricted notion of justified true belief. Epistemic agents are more than calculating devices in that …. (shrink)

This paper will be broken down into four sections. In §1, I try to assuage a worry that intellectual humility is not really an intellectual virtue. In §2, we will consider the two dominant accounts of intellectual humility in the philosophical literature—the low concern for status account the limitations-owing account—and I will argue that both accounts face serious worries. Then in §3, I will unpack my own view, the doxastic account of intellectual humility, as a viable alternative and potentially a (...) better starting place for thinking about this virtue. And I’ll conclude in §4 by trying to defend the doxastic account against some possible objections. (shrink)

Part One reviews some recent history of epistemology, focusing on ways in which the intellectual virtues have been invoked to solve specific epistemological problems. This part gives a sense of the contemporary landscape that has emerged and clarifies some of the disagreements among those who invoke the virtues in epistemology. Part Two explores some problems about knowledge in greater detail, and defends a externalist approach in virtue epistemology.

From the ferment of recent debates about the intellectual virtues, Roberts and Wood develop an approach they call 'regulative epistemology', exploring the connection between knowledge and intellectual virtue. In the course of their argument they analyse particular virtues of intellectual life - such as courage, generosity, and humility - in detail.

Fraud and misleading research represent serious impediments to scientific progress. We must uncover the causes of fraud in order to understand how science functions and in order to develop strategies for combating epistemically detrimental behavior. This paper investigates how the incentive to commit fraud is enhanced by the structure of the scientific reward system. Science is an "accumulation process:" success begets resources which begets more success. Through a simplified mathematical model, I argue that this cyclic relationship enhances the appeal of (...) fraud and makes combating it extremely difficult. (shrink)

Some scientists are happy to follow in the footsteps of others; some like to explore novel approaches. It is tempting to think that herein lies an epistemic division of labor conducive to overall scientific progress: the latter point the way to fruitful areas of research, and the former more fully explore those areas. Weisberg and Muldoon’s model, however, suggests that it would be best if all scientists explored novel approaches. I argue that this is due to implausible modeling choices, and (...) I present an alternative ‘epistemic landscape’ model that demonstrates the alleged benefits from division of labor, with one restriction. (shrink)

Science's priority rule rewards those who are first to make a discovery, at the expense of all other scientists working towards the same goal, no matter how close they may be to making the same discovery. I propose an explanation of the priority rule that, better than previous explanations, accounts for the distinctive features of the rule. My explanation treats the priority system, and more generally, any scheme of rewards for scientific endeavor, as a device for achieving an allocation of (...) resources among different research programs that provides as much benefit as possible to society. I show that the priority system is especially well suited to finding an efficient allocation of resources in those situations, characteristic of scientific inquiry, in which any success in an endeavor subsequent to the first success brings little additional benefit to society. (shrink)

Mathematics is becoming increasingly specialized, divided into a vast and growing number of subfields. While this division of cognitive labor has important benefits, it also has a significant drawb...

LIKE ARTISTS WHO FAIL TO GIVE an accurate description of how they work, like scientists who believe in unrealistic philosophies of science, mathematicians subscribe to a concept of mathematical truth that runs contrary to the truth.