Lycan (1985, 1988) defended a “Principle of Credulity”: “Accept at the outset each of those things that seem to be true” (1988, p. 165). Though that takes the form of a rule rather than a thesis, it does not seem very different from Huemer’s (2001, 2006, 2007) doctrine of phenomenal conservatism (PC): “If it seems to S that p , then, in the absence of defeaters, S thereby has at least some degree of justification for believing that p ” (2007, (...) p. 30). My Principle was differently motivated and put to uses different from Huemer’s. In this paper I shall explore some of the differences. (shrink)

In previous work I have argued against internalism by means of a dilemma intended to force all internalists to accept one of two undesirable options: either their internalism is unmotivated or it is saddled with vicious regress problems. Recently it has been argued that Phenomenal Conservatism—a theory of justification according to which justification depends on seemings—is a kind of internalism that can escape this dilemma. In this paper, I argue that Phenomenal Conservatism cannot escape my dilemma for internalism. In order (...) to do this, it is helpful to get clear on what Phenomenal Conservatism is saying, and for that reason I begin, in section I, by examining in some detail what seemings are. I then argue, in the remainder of the paper, that, whichever horn of the dilemma for internalism they take, Phenomenal Conservatives are in trouble. (shrink)

This book defends a form of ethical intuitionism, according to which (i) there are objective moral truths; (ii) we know some of these truths through a kind of immediate, intellectual awareness, or "intuition"; and (iii) our knowledge of moral truths gives us reasons for action independent of our desires. The author rebuts all the major objections to this theory and shows that the alternative theories about the nature of ethics all face grave difficulties.

Externalist theories of justification create the possibility of cases in which everything appears to one relevantly similar with respect to two propositions, yet one proposition is justified while the other is not. Internalists find this difficult to accept, because it seems irrational in such a case to affirm one proposition and not the other. The underlying internalist intuition supports a specific internalist theory, Phenomenal Conservatism, on which epistemic justification is conferred by appearances.

The topic of a priori knowledge is approached through the theory of evidence. A shortcoming in traditional formulations of moderate rationalism and moderate empiricism is that they fail to explain why rational intuition and phenomenal experience count as basic sources of evidence. This explanatory gap is filled by modal reliabilism -- the theory that there is a qualified modal tie between basic sources of evidence and the truth. This tie to the truth is then explained by the theory of concept (...) possession: this tie is a consequence of what, by definition, it is to possess (i.e., to understand) one’s concepts. A corollary of the overall account is that the a priori disciplines (logic, mathematics, philosophy) can be largely autonomous from the empirical sciences. (shrink)

This new edition of the classic Contemporary Theories of Knowledge has been significantly updated to include analyses of the recent literature in epistemology.

I argue that its appearing to you that P does not provide justification for believing that P unless you have independent justification for the denial of skeptical alternatives – hypotheses incompatible with P but such that if they were true, it would still appear to you that P. Thus I challenge the popular view of ‘dogmatism,’ according to which for some contents P, you need only lack reason to suspect that skeptical alternatives are true, in order for an experience as (...) of P to justify belief that P. I pursue three lines of objection to dogmatism, having to do with probabilistic reasoning, considerations of future or hypothetically available justification, and epistemic circularity. I briefly sketch a fall-back position which avoids the problems raised. (shrink)

Open-minded people should endorse dogmatism because of its explanatory power. Dogmatism holds that, in the absence of defeaters, a seeming that P necessarily provides non-inferential justification for P. I show that dogmatism provides an intuitive explanation of four issues concerning non-inferential justification. It is particularly impressive that dogmatism can explain these issues because prominent epistemologists have argued that it can’t address at least two of them. Prominent epistemologists also object that dogmatism is absurdly permissive because it allows a seeming to (...) provide justification even if the seeming was caused in some apparently inappropriate way. I conclude by disarming this objection. (shrink)

In this paper I articulate and defend a view that I call phenomenal dogmatism about intuitive justification. It is dogmatic because it includes the thesis: if it intuitively seems to you that p, then you thereby have some prima facie justification for believing that p. It is phenomenalist because it includes the thesis: intuitions justify us in believing their contents in virtue of their phenomenology—and in particular their presentational phenomenology. I explore the nature of presentational phenomenology as it occurs perception, (...) and I make a case for thinking that it is present in a wide variety of logical, mathematical, and philosophical intuitions. (shrink)

... and Normative Epistemology The Distinction Between Metaepistemology and Normative Epistemology Although this terminology is relatively new, ...

An intellectual virtue is a quality bound to help maximize one’s surplus of truth over error; or so let us assume for now, though a more just conception may include as desiderata also generality, coherence, and explanatory power, unless the value of these is itself explained as derivative from the character of their contribution precisely to one’s surplus of truth over error. This last is an issue I mention in order to lay it aside. Here we assume only a teleological (...) conception of intellectual virtue, the relevant end being a proper relation to the truth, exact requirements of such propriety not here fully specified. (shrink)

This paper argues that justification is accessible in the sense that one has justification to believe a proposition if and only if one has higher-order justification to believe that one has justification to believe that proposition. I argue that the accessibility of justification is required for explaining what is wrong with believing Moorean conjunctions of the form, ‘p and I do not have justification to believe that p.’.

According to many, to have epistemic justification to believe P is just for it to be epistemically permissible to believe P. Others think it is for believing P to be epistemically good. Yet others think it has to do with being epistemically blameless in believing P. All such views of justification encounter problems. Here, a new view of justification is proposed according to which justification is a kind of composite normative status. The result is a view of justification that offers (...) hope of solving some longstanding epistemological problems. (shrink)

In this paper I argue that it's possible that the contents of some visual experiences are influenced by the subject's prior beliefs, hopes, suspicions, desires, fears or other mental states, and that this possibility places constraints on the theory of perceptual justification that 'dogmatism' or 'phenomenal conservativism' cannot respect.

Consider the skeptic about the external world. Let’s straightaway concede to such a skeptic that perception gives us no conclusive or certain knowledge about our surroundings. Our perceptual justification for beliefs about our surroundings is always defeasible—there are always possible improvements in our epistemic state which would no longer support those beliefs. Let’s also concede to the skeptic that it’s metaphysically possible for us to have all the experiences we’re now having while all those experiences are false. Some philosophers dispute (...) this, but I do not. The skeptic I want to consider goes beyond these familiar points to the much more radical conclusion that our perceptual experiences can’t give us any knowledge or even justification for believing that our surroundings are one way rather than another. (shrink)

I review recent work on Phenomenal Conservatism, the position introduced by Michael Huemer according to which if it seems that P to a subject S, in the absence of defeaters S has thereby some degree of justification for believing P.

In this paper we argue that Michael Huemer’s phenomenal conservatism—the internalist view according to which our beliefs are prima facie justified if based on how things seems or appears to us to be—doesn’t fall afoul of Michael Bergmann’s dilemma for epistemological internalism. We start by showing that the thought experiment that Bergmann adduces to conclude that is vulnerable to his dilemma misses its target. After that, we distinguish between two ways in which a mental state can contribute to the justification (...) of a belief: the direct way and the indirect way. We identify a straightforward reason for claiming that the justification contributed indirectly is subject to Bergmann’s dilemma. Then we show that the same reason doesn’t extend to the claim that the justification contributed directly is subject to Bergmann’s dilemma. As is the view that seemings or appearances contribute justification directly, we infer that Bergmann’s contention that his dilemma applies to is unmotivated. In the final part, we suggest that our line of response to Bergmann can be used to shield other types of internalist justification from Bergmann’s objection. We also propose that seeming-grounded justification can be combined with justification of one of these types to form the basis of a promising version of internalist foundationalism. (shrink)

According to Jim Pryor’s dogmatism, when you have an experience with content p, you often have prima facie justification for believing p that doesn’t rest on your independent justification for believing any proposition. Although dogmatism has an intuitive appeal and seems to have an antisceptical bite, it has been targeted by various objections. This paper principally aims to answer the objections by Roger White according to which dogmatism is inconsistent with the Bayesian account of how evidence affects our rational credences. (...) If this were true, the rational acceptability of dogmatism would be seriously questionable. I respond that these objections don’t get off the ground because they assume that our experiences and our introspective beliefs that we have experiences have the same evidential force, whereas the dogmatist is uncommitted to this assumption. I also consider the question whether dogmatism has an antisceptical bite. I suggest that the answer turns on whether or not the Bayesian can determine the priors of hypotheses and conjectures on the grounds of their extra-empirical virtues. If the Bayesian can do so, the thesis that dogmatism has an antisceptical bite is probably false. (shrink)

David Lewis (1941-2001) was Class of 1943 University Professor of Philosophy at Princeton University. His contributions spanned philosophical logic, philosophy of language, philosophy of mind, philosophy of science, metaphysics, and epistemology. In On the Plurality of Worlds, he defended his challenging metaphysical position, "modal realism." He was also the author of the books Convention, Counterfactuals, Parts of Classes, and several volumes of collected papers.

Recently in epistemology a number of authors have mounted Bayesian objections to dogmatism. These objections depend on a Bayesian principle of evidential confirmation: Evidence E confirms hypothesis H just in case Pr(H|E) > Pr(H). I argue using Keynes' and Knight's distinction between risk and uncertainty that the Bayesian principle fails to accommodate the intuitive notion of having no reason to believe. Consider as an example an unfamiliar card game: at first, since you're unfamiliar with the game, you assign credences based (...) on the indifference principle. Later you learn how the game works and discover that the odds dictate you assign the very same credences. Examples like this show that if you initially have no reason to believe H, then intuitively E can give you reason to believe H even though Pr(H|E) ≤ Pr(H). I show that without the principle, the objections to dogmatism fail. (shrink)

In this paper, I explore the relationship between epistemic rationality and instrumental rationality, and I attempt to delineate their respective roles in typical instances of theoretical reasoning. My primary concern is with the instrumentalist conception of epistemic rationality: the view that epistemic rationality is simply a species of instrumental rationality, viz. instrumental rationality in the service of one's cognitive or epistemic goals. After sketching the relevance of the instrumentalist conception to debates over naturalism and 'the ethics of belief', I argue (...) that, despite enjoying considerable popularity among both epistemologists and philosophers of science, it is ultimately indefensible. Having thus argued for the distinctness of epistemic and instrumental rationality, I attempt to clarify the role played by each in typical instances of theoretical reasoning. I suggest that being theoretically rational--that is, being proficient with respect to theoretical reasoning--is best construed as a hybrid virtue, inasmuch as it involves manifesting sensitivity to two very different kinds of reasons. (shrink)

This book develops and defends a version of direct realism: the thesis that perception gives us direct awareness, and non-inferential knowledge, of the external..

I defend the principle of Phenomenal Conservatism, on which appearances of all kinds generate at least some justification for belief. I argue that there is no reason for privileging introspection or intuition over perceptual experience as a source of justified belief; that those who deny Phenomenal Conservatism are in a self-defeating position, in that their view cannot be both true and justified; and that thedemand for a metajustification for Phenomenal Conservatism either is an easily met demand, or is an unfair (...) or question-begging one. (shrink)

In “Compassionate Phenomenal Conservatism” (2007), “Phenomenal Conservatism and the Internalist Intuition” (2006), and Skepticism and the Veil of Perception (2001), Michael Huemer endorses the principle of phenomenal conservatism, according to which appearances or seemings constitute a fundamental source of (defeasible) justification for belief. He claims that those who deny phenomenal conservatism, including classical foundationalists, are in a self-defeating position, for their views cannot be both true and justified; that classical foundationalists have difficulty accommodating false introspective beliefs; and that phenomenal conservatism (...) is most faithful to the central internalist intuition. I argue that Huemer’s self-defeat argument fails, that classical foundationalism is able to accommodate fallible introspective beliefs, and that classical foundationalism captures a relatively clear internalist intuition. I also show that the motivation for phenomenal conservatism is less than clear. (shrink)

Phenomenal Conservatism Phenomenal Conservatism is a theory in epistemology that seeks, roughly, to ground justified beliefs in the way things “appear” or “seem” to the subject who holds a belief. The theory fits with an internalistic form of foundationalism—that is, the view that some beliefs are justified non-inferentially (not on the basis of other beliefs), and that […].

My focus will be on two questions about Moore’s justification to believe the premises and the conclusion of the argument above. At stake is what makes it possible for our experiences to justify our beliefs, and what makes it possible for us to be justified in disbelieving skeptical..

In my remarks, I discuss Sosa's attempt to deal with the sceptical threat posed by dreaming. Sosa explores two replies to the problem of dreaming scepticism. First, he argues that, on the imagination model of dreaming, dreaming does not threaten the safety of our beliefs. Second, he argues that knowledge does not require safety, but a weaker condition which is not threatened by dreaming skepticism. I raise questions about both elements of his reply.

"Dogmatism" is a term renovated by James Pryor [2000] to stand for a certain kind of neo-Moorean response to Scepticism and an associated conception of the architecture of basic perceptual warrant. Pryor runs the response only for (some kinds of) perceptual knowledge but here I will be concerned with its general structure and potential as a possible global anti-sceptical strategy. Something like it is arguably also present in recent writings of Burge 1 and Peacocke.2 If the global strategy could succeed, (...) (...) it would pre-empt any role in the diagnosis and treatment of sceptical paradoxes for the kind of notion of entitlement (rational, non-evidential warrant) I have proposed elsewhere [Wright 2004]. But my overarching contention will be that Dogmatism is, generally and locally, too problematic a stance to be helpful in that project. (shrink)

Phenomenal conservatism holds, roughly, that if it seems to S that P, then S has evidence for P. I argue for two main conclusions. The first is that phenomenal conservatism is better suited than is proper functionalism to explain how a particular type of religious belief formation can lead to non-inferentially justified religious beliefs. The second is that phenomenal conservatism makes evidence so easy to obtain that the truth of evidentialism would not be a significant obstacle to justified religious belief. (...) A natural objection to phenomenal conservatism is that it makes evidence too easy to obtain, but I argue this objection is mistaken. (shrink)