"Perception is not something that happens to us, or in us," writes Alva Noe. "It is something we do." In Action in Perception, Noe argues that perception and perceptual consciousness depend on capacities for action and thought — that ...

1 Knowledge and Justification This book is an investigation of one central problem which arises in the attempt to give a philosophical account of empirical ...

In Supersizing the Mind, Andy Clark argues that the human mind is not bound inside the head but extends into body and environment.

Hutchins examines a set of phenomena that have fallen between the established disciplines of psychology and anthropology, bringing to light a new set of relationships between culture and cognition.

A critique of the hypothesis of extended cognition.

The aim of this paper is to sketch a theory of justified belief. What I have in mind is an explanatory theory, one that explains in a general way why certain beliefs are counted as justified and others as unjustified. Unlike some traditional approaches, I do not try to prescribe standards for justification that differ from, or improve upon, our ordinary standards. I merely try to explicate the ordinary standards, which are, I believe, quite different from those of many classical, (...) e. g., ‘Cartesian’, accounts. (shrink)

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

Ever since Plato, philosophers have faced one central question: what is the scope and nature of human knowledge? In this volume the distinguished philosopher Ernest Sosa collects essays on this subject written over a period of twenty-five years. All the major topics of contemporary epistemology are covered: the nature of propositional knowledge; externalism versus internalism; foundationalism versus coherentism; and the problem of the criterion. 'Sosa is one of the most prominent and most important epistemologists on the current American scene.' William (...) P. Alston, Syracuse University. (shrink)

Embodied cognition often challenges standard cognitive science. In this outstanding introduction, Lawrence Shapiro sets out the central themes and debates surrounding embodied cognition, explaining and assessing the work of many of the key figures in the field, including George Lakoff, Alva Noë, Andy Clark, and Arthur Glenberg. Beginning with an outline of the theoretical and methodological commitments of standard cognitive science, Shapiro then examines philosophical and empirical arguments surrounding the traditional perspective. He introduces topics such as dynamic systems theory, ecological (...) psychology, robotics, and connectionism, before addressing core issues in philosophy of mind such as mental representation and extended cognition. Including helpful chapter summaries and annotated further reading at the end of each chapter, _Embodied Cognition_ is essential reading for all students of philosophy of mind, psychology, and cognitive science. (shrink)

Evidentialism is a view about the conditions under which a person is epistemically justified in having a particular doxastic attitude toward a proposition. Evidentialism holds that the justified attitudes are determined entirely by the person's evidence. This is the traditional view of justification. It is now widely opposed. The essays included in this volume develop and defend the tradition.Evidentialism has many assets. In addition to providing an intuitively plausible account of epistemic justification, it helps to resolve the problem of the (...) criterion, helps to disentangle epistemic and ethical evaluations, and illuminates the relationship between epistemic evaluations of beliefs and the evaluation of the methods used to form beliefs. These issues are all addressed in the essays presented here. External world skepticism poses the classic problem for an epistemological theory. The final essay in this volume argues that evidentialism is uniquely well qualified to make sense of skepticism and to respond to its challenge.Evidentialism is a version of epistemic internalism. Recent epistemology has included many attacks on internalism and has seen the development of numerous externalist theories. The essays included here respond to those attacks and raise objections to externalist theories, especially the principal rival, reliabilism. Internalism generally has been criticized for having unacceptable deontological implications, for failing to connect epistemic justification to truth, and for failing to provide an adequate account of what makes basic beliefs justified. Each of these charges is answered in these essays. The collection includes two previously unpublished essays and new afterwords to five of the reprinted essays; it will be the definitive resource on evidentialism for all epistemologists. (shrink)

Robert Rupert argues against the view that human cognitive processes comprise elements beyond the boundary of the organism, developing a systems-based conception in place of this extended view. He also argues for a conciliatory understanding of the relation between the computational approach to cognition and the embedded and embodied views.

The value problem -- Unpacking the value problem -- The swamping problem -- fundamental and non-fundamental epistemic goods -- The relevance of epistemic value monism -- Responding to the swamping problem I : the practical response -- Responding to the swamping problem II : the monistic response -- Responding to the swamping problem III : the pluralist response -- Robust virtue epistemology -- Knowledge and achievement -- Interlude : is robust virtue epistemology a reductive theory of knowledge? -- Achievement without (...) achievement -- Back to the value problem -- Contra virtue epistemology -- Two master intuitions about knowledge -- Anti-luck virtue epistemology -- Interlude : is anti-luck virtue epistemology a reductive theory of knowledge? -- Diagnosing the structure of knowledge -- Back to the value problem -- The final value of achievements -- Understanding -- Understanding and epistemic luck -- Understanding and cognitive achievement -- Back to the value problem -- Two potential implications of the distinctive value of understanding thesis -- The traditional analytical project and the central tension -- Knowledge, evidence, and reasons -- Concepts versus phenomena -- The way ahead -- Perceptual-recognitional abilities -- Broad and narrow competence -- Avoiding reduction -- Perpetual-recognitional abilities -- Broad and narrow competence -- Avoiding reduction -- Perceptual knowledge and justified belief -- Closure and doxastic responsibility -- Knowledge from indicators -- Recognitional abilities again -- Detached standing knowledge -- Back to knowledge from indicators -- Taking stock -- Why knowledge matters -- Approaching the epistemology of testimony -- Telling and informing -- Acquiring true beliefs and acquiring knowledge through being told -- Access to facts about knowledge -- The modest route -- Fool's knowledge -- The distinctive value of knowledge -- Fool's justification -- Arguing from illusion -- The regress of justifications -- Transparency and knowledge -- Transparency and entitlement -- On trying to do without transparency -- Transparency and luminosity -- Non-sensible knowledge -- Self-knowledge -- Non-sensible knowledge of action -- The two dimensions -- The distinctive value of knowledge of action -- Non-observational knowledge -- Practical knowledge and intention -- Practical knowledge and direction of fit. (shrink)

Having adequate knowledge of the world is not just a matter of survival but also one of obligation. This obligation to "know well" is what philosophers have termed "epistemic responsibility." In this innovative and eclectic study, Lorraine Code explores the possibilities inherent in this concept as a basis for understanding human attempts to know and understand the world and for discerning the nature of intellectual virtue. By focusing on the idea that knowing is a creative process guided by imperatives of (...) epistemic responsibility, Code provides a fresh perspective on the theory of knowledge. From this new perspective, Code poses questions about knowledge that have a different focus from those traditionally raised in the two leading epistemological theories, foundationalism and coherentism. While not rejecting these approaches, this new position moves away from a primary concentration on determinate products and towards an examination of ever-changing processes. Arguing that knowledge never exists as an ungrounded abstraction but rather emerges through dialogue between variously authoritative "knowers" situated within particular social and historical contexts, she draws extensively on examples from lived social experience to illustrate the ways in which human beings have long tried to recognize and meet their epistemic responsibilities. This edition of Epistemic Responsibility includes a new preface from Lorraine Code"--Provided by the publisher. (shrink)

The second part of the book presents an alternative beyond the historical positions of Part I, one that defends a virtue epistemology combined with epistemic ...

An alarming number of philosophers and cognitive scientists have argued that mind extends beyond the brain and body. This book evaluates these arguments and suggests that, typically, it does not. A timely and relevant study that exposes the need to develop a more sophisticated theory of cognition, while pointing to a bold new direction in exploring the nature of cognition Articulates and defends the “mark of the cognitive”, a common sense theory used to distinguish between cognitive and non-cognitive processes Challenges (...) the current popularity of extended cognition theory through critical analysis and by pointing out fallacies and shortcoming in the literature Stimulates discussions that will advance debate about the nature of cognition in the cognitive sciences. (shrink)

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.

It is argued that a popular way of accounting for the distinctive value of knowledge by appeal to the distinctive value of cognitive achievements fails because it is a mistake to identify knowledge with cognitive achievements. Nevertheless, it is claimed that understanding, properly conceived, is a type of cognitive achievement, and thus that the distinctive value of cognitive achievements can explain why understanding is of special value.

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 article surveys work in epistemology since the mid-1980s. It focuses on contextualism about knowledge attributions, modest forms of foundationalism, and the internalism/externalism debate and its connections to the ethics of belief.

This paper explores the ramifications of the extended cognition thesis in the philosophy of mind for contemporary epistemology. In particular, it argues that all theories of knowledge need to accommodate the ability intuition that knowledge involves cognitive ability, but that once this requirement is understood correctly there is no reason why one could not have a conception of cognitive ability that was consistent with the extended cognition thesis. There is thus, surprisingly, a straightforward way of developing our current thinking about (...) knowledge such that it incorporates the extended cognition thesis. (shrink)

An investigation into the way in which information technology has shaped how and what we know, from "Google-knowing" to privacy and social media.

Cognitive integration is a defining yet overlooked feature of our intellect that may nevertheless have substantial effects on the process of knowledge-acquisition. To bring those effects to the fore, I explore the topic of cognitive integration both from the perspective of virtue reliabilism within externalist epistemology and the perspective of extended cognition within externalist philosophy of mind and cognitive science. On the basis of this interdisciplinary focus, I argue that cognitive integration can provide a minimalist yet adequate epistemic norm of (...) subjective justification: so long as the agent’s belief-forming process has been integrated in his cognitive character, the agent can be justified in holding the resulting beliefs merely by lacking any doubts there was something wrong in the way he arrived at them. Moreover, since both externalist philosophy of mind and externalist epistemology treat the process of cognitive integration in the same way, we can claim that epistemic cognitive characters may extend beyond our organismic cognitive capacities to the artifacts we employ or even to other agents we interact with. This move is not only necessary for accounting for advanced cases of knowledge that is the product of the operation of epistemic artifacts or the interactive activity of research teams, but it can further lead to interesting ramifications both for social epistemology and philosophy of science. (shrink)

A line of research within embodied cognition seeks to show that an organism’s body is a determinant of its conceptual capacities. Comparison of this claim of body determinism to linguistic determinism bears interesting results. Just as Slobin’s (1996) idea of thinking for speaking challenges the main thesis of linguistic determinism, so too the possibility of thinking for acting raises difficulties for the proponent of body determinism. However, recent studies suggest that the body may, after all, have a determining role in (...) cognitive processes of sentence comprehension. (shrink)

The ‘causal-constitution’ fallacy, the ‘cognitive bloat’ worry, and the persisting theoretical confusion about the fundamental difference between the hypotheses of embedded (HEMC) and extended (HEC) cognition are three interrelated worries, whose common point—and the problem they accentuate—is the lack of a principled criterion of constitution. Attempting to address the ‘causal-constitution’ fallacy, mathematically oriented philosophers of mind have previously suggested that the presence of non-linear relations between the inner and the outer contributions is sufficient for cognitive extension. The abstract idea of (...) non-linearity, however, can be easily misunderstood and has, in the past, led to incorrect and counterintuitive conclusions about what may count as part of one’s overall cognitive system. In order to prevent any further mistakes I revisit dynamical systems theory to study the nature of the continuous mutual interactions that give rise to the aforementioned non-linear relations. Moreover, focusing on these interactions will allow us to provide two distinct arguments in support of the ontological postulation of extended cognitive systems, as well as an objective criterion of constitution. Accordingly, I put forward a version of HEC that treats continuous mutual interactions (and the resultant non-linear relations) not just as sufficient but also as necessary for cognitive extension. Such a qualified version of HEC may exclude certain alleged cases of cognitive extension where the agent does not mutually interact with his artifacts (e.g., shopping lists and directory services), but it is immune both to the ‘causal-constitution’ fallacy and the ‘cognitive bloat’ worry, and it can be sharply distinguished from HEMC. (shrink)

Our aim is to provide a topography of the relevant philosophical terrain with regard to the possible ways in which knowledge can be conceived of as extended. We begin by charting the different types of internalist and externalist proposals within epistemology, and we critically examine the different formulations of the epistemic internalism/externalism debate they lead to. Next, we turn to the internalism/externalism distinction within philosophy of mind and cognitive science. In light of the above dividing lines, we then examine first (...) the extent to which content externalism is compatible with epistemic externalism; second, whether active externalism entails epistemic externalism; and third whether there are varieties of epistemic externalism that are better suited to accommodate active externalism. Finally, we examine whether the combination of epistemic and cognitive externalism is necessary for epistemology and we comment on the potential ramifications of this move for social epistemology and philosophy of science. (shrink)

With its focus on intellectual virtues and their role in the acquisition and transmission of knowledge and related epistemic goods, virtue epistemology provides a rich set of tools for educational theory and practice. In particular, characteristics under the rubric of "responsibilist" virtue epistemology, like curiosity, open-mindedness, attentiveness, intellectual courage, and intellectual tenacity, can help educators and students define and attain certain worthy but nebulous educational goals like a love of learning, lifelong learning, and critical thinking. This volume is devoted to (...) exploring the intersection between virtue epistemology and education. It assembles leading virtue epistemologists and philosophers of education to address such questions as: Which virtues are most essential to education? How exactly should these virtues be understood? How is the goal of intellectual character growth related to other educational goals, for example, to critical thinking and knowledge-acquisition? What are the "best practices" for achieving this goal? Can growth in intellectual virtues be measured? The chapters are a prime example of "applied epistemology" and promise to be a seminal contribution to an area of research that is rapidly gaining attention within epistemology and beyond. (shrink)

According to robust virtue epistemology, knowledge is a cognitive achievement, where this means that the agent's cognitive success is because of her cognitive ability. One type of objection to robust virtue epistemology that has been put forward in the contemporary literature is that this view has problems dealing with certain kinds of testimonial knowledge, and thus that it is in tension with standard views in the epistemology of testimony. We build on this critique to argue that insofar as agents epistemically (...) depend on third-party members of their epistemic community as many social epistemologists contend, then there will be cases where two agents differ epistemically despite being virtue-theoretic duplicates. This means that robust virtue epistemology, at least insofar as it is understood along standard lines such that it endorses epistemic individualism, is also in tension with a central commitment of contemporary social epistemology. (shrink)

A certain conception of the relevance of virtue epistemology to the philosophy of education is set out. On this conception, while the epistemic goal of education might initially be promoting the pupil's cognitive success, it should ultimately move on to the development of the pupil's cognitive agency. A continuum of cognitive agency is described, on which it is ultimately cognitive achievement, and thus understanding, which is the epistemic goal of education. This is contrasted with a view on which knowledge is (...) the epistemic goal. (shrink)

A popular form of virtue epistemology—defended by such figures as Ernest Sosa, Linda Zagzebski and John Greco—holds that knowledge can be exclusively understood in virtue-theoretic terms. In particular, it holds that there isn't any need for an additional epistemic condition to deal with the problem posed by knowledge-undermining epistemic luck. It is argued that the sustainability of such a proposal is called into question by the possibility of epistemic twin earth cases. In particular, it is argued that such cases demonstrate (...) the need for virtue-theoretic accounts of knowledge to appeal to an independent epistemic condition which excludes knowledge-undermining epistemic luck. (shrink)

This chapter points out that standard versions of virtue epistemology accept and are motivated by the same central problems in epistemology — such as analyzing the concepts of knowledge and justification, and addressing skeptical challenges — which motivate contemporary epistemology. The only significant difference is that virtue epistemology claims that the concepts of knowledge and justification must be analyzed in terms of virtues. What motivates virtue ethicists, however, is not what is motivating other ethicists. The contemporary census amongst ethicists has (...) a different set of problems than the ones motivating virtue ethicists. Virtue epistemologists should mount a similar challenge to their contemporaries: instead of focusing on static states such as beliefs and evaluating whether or not they are justified, they should focus their efforts on evaluating and regulating the activities of inquiry and deliberation, and the role which virtues play in such evaluation and regulation. (shrink)

In “Internalism and Externalism,” Laurence BonJour suggests that the contemporary epistemological debate over internalism and externalism concerns the formulation of the justification or warrant condition in an account of knowledge. The internalist requires that for a belief to meet this condition, all of the necessary elements must be cognitively accessible to the believer, whereas the externalist claims that at least some such elements do not need to be accessible to the believer. BonJour gives an overview of this dispute. He suggests (...) that the opposition between the two views is less straightforward than has usually been thought. He proposes, in addition, that each of them has valuable roles to play in major epistemological issues, even though the internalist approach is more fundamental in an important way. (shrink)

This article initially provides a brief overview of virtue epistemology; it thereafter considers some possible ramifications of this branch of the theory of knowledge for the philosophy of education. The main features of three different manifestations of virtue epistemology are first explained. Importantly, it is then maintained that developments in virtue epistemology may offer the resources to critique aspects of the debate between Hirst and Carr about how the philosophy of education ought to be carried out and by whom. Wilfred (...) Carr's position—that educational practitioners have privileged access to philosophical knowledge about teaching practice—will in particular be questioned. It will be argued that Carr's view rests on a form of epistemology, internalism, which places unreasonably narrow restrictions upon the range of actors and ways, in which philosophical knowledge of and/or for education might be achieved. In declaring that practical wisdom regarding teaching is ‘entirely dependent’ on practitioner reflection, Carr not only radically deviates from Aristotle's notion of practical wisdom, he also, in effect, renders redundant all philosophical research about education that is not initiated by teachers in this manner. It is concluded that Aristotle's general approach to acquiring information and knowledge about the world might yet still offer a foundation for a more comprehensive philosophy of education; one that makes clear that the professional testimony and reflection of teachers, observation of teaching practice, and already existing educational philosophy, theory and policy can all be perceived as potentially valuable sources of philosophical knowledge of and for education. (shrink)