Suppose that Ann says, “Keith knows that the bank will be open tomorrow.” Her audience may well agree. Her knowledge ascription may seem true. But now suppose that Ben—in a different context—also says “Keith knows that the bank will be open tomorrow.” His audience may well disagree. His knowledge ascription may seem false. Indeed, a number of philosophers have claimed that people’s intuitions about knowledge ascriptions are context sensitive, in the sense that the very same knowledge ascription can seem true (...) in one conversational context but false in another. This purported fact about people’s intuitions serves as one of the main pieces of evidence for epistemic contextualism. (shrink)

The paper develops a conception of epistemic warrant as applied to perceptual belief, called "entitlement", that does not require the warranted individual to be capable of understanding the warrant. The conception is situated within an account of animal perception and unsophisticated perceptual belief. It characterizes entitlement as fulfillment of an epistemic norm that is apriori associated with a certain representational function that can be known apriori to be a function of perception. The paper connects anti-individualism, a thesis about the nature (...) of mental states, and perceptual entitlement. It presents an argument that explains the objectivity and validity of perceptual entitlement partly in terms of the nature of perceptual states–hence the nature of perceptual beliefs, which are constitutively associated with perceptual states. The paper discusses ways that an individual can be entitled to perceptual belief through its connection to perception, and ways that entitlement to perceptual belief can be undermined. (shrink)

We give a general description of a class of contrastive constructions, intended to capture what is common to contrastive knowledge, belief, hope, fear, understanding and other cases where one expresses a propositional attitude in terms of “rather than”. The crucial element is the agent's incapacity to distinguish some possibilities from others. Contrastivity requires a course-graining of the set of possible worlds. As a result, contrastivity will usually cut across logical consequence, so that an agent can have an attitude to p (...) rather than q but not to r rather than q , where r is a logical consequence of p . We relate these ideas to some general issues about thought, such as the question of whether all possibilities that can be distinguished in emotion can be distinguished in belief. (shrink)

Does G. E. Moore know that he has hands? Yes, says the dogmatist: Moore’s hands are right before his eyes. No, says the skeptic: for all Moore knows he could be a brain-in-a-vat. Yes and no, says the contrastivist: yes, Moore knows that he has hands rather than stumps; but no, Moore does not know that he has hands rather than vat-images of hands. The dogmatist and the skeptic suppose that knowledge is a binary, categorical relation: s knows that p. (...) The contrastivist says that knowledge is a ternary, contrastive relation: s knows that p rather than q. (shrink)

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)

Contextualism treats ‘knows’ as an indexical that denotes different epistemic properties in different contexts. Contrastivism treats ‘knows’ as denoting a ternary relation with a slot for a contrast proposition. I will argue that contrastivism resolves the main philosophical problems of contextualism, by employing a better linguistic model. Contextualist insights are best understood by contrastivist theory.

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.

We describe the three place relation of contrastive knowledge, which holds between a person, a target proposition, and a contrasting proposition. The person knows that p rather than that q. We argue for three claims about this relation. (a) Many common sense and philosophical ascriptions of knowledge can be understood in terms of it. (b) Its application is subject to fewer complications than non-contrastive knowledge is. (c) It applies over a wide range of human and nonhuman cases.

In this paper, I defend the claim that the determination conditions for thought must include absences.

In this paper, I argue that content externalism and privileged access are compatible, but that one can, in a sense, have privileged access to the world. The supposedly absurd conclusion should be embraced.

This companion is aimed at specialists and non-specialists in the philosophy of mind and features 13 commissioned research articles on core topics by leading figures in the field. My contribution is on internalism and externalism in the philosophy of mind. I.

In this paper, I draw on a recent account of perceptual knowledge according to which knowledge is contrastive. I extend the contrastive account of perceptual knowledge to yield a contrastive account of self-knowledge. Along the way, I develop a contrastive account of the propositional attitudes (beliefs, desires, regrets and so on) and suggest that a contrastive account of the propositional attitudes implies an anti-individualist account of propositional attitude concepts (the concepts of belief, desire, regret, and so on).

In this paper, I defend the compatibility of externalism and privileged access and argue that the warrant transmission succeeds in cases of armchair knowledge, but that it does not have the anti-sceptical consequences that it is typically thought to have.

This paper addresses a problem about epistemic warrant. The problem is posed by philosophical arguments for externalism about the contents of thoughts, and similarly by philosophical arguments for architecturalism about thinking, when these arguments are put together with a thesis of first person authority. In each case, first personal knowledge about our thoughts plus the kind of knowledge that is provided by a philosophical argument seem, together, to open an unacceptably ‘non-empirical’ route to knowledge of empirical facts. Furthermore, this unwelcome (...) prospect of transferring a ‘non-empirical’ warrant from premises about our own mental states and about philosophical theory to a conclusion about external environment or internal architecture seems to depend upon little more than the possibility of knowledge by inference. (The use of the scare-quoted term ‘non-empirical’ is explained a couple of paragraphs further on.). (shrink)

The book, written in a clear, engaging style, contains four chapters.

How should the contrastivist formulate closure? That is, given that knowledge is a ternary contrastive state Kspq (s knows that p rather than q), how does this state extend under entailment? In what follows, I will identify adequacy conditions for closure, criticize the extant invariantist and contextualist closure schemas, and provide a contrastive schema based on the idea of extending answers. I will conclude that only the contrastivist can adequately formulate closure.

I argue that externalism about mental content is consistent with the thesis that individuals need not investigate their environment to come to know the contents of their thoughts. In particular, externalism is consistent with the thesis that we come to know the contents of our thoughts on the basis of introspection.

Burge's thesis is the thesis that certain second-order self-ascriptionsare self-verifying in virtue of their self-referential form. The thesis hasrecently come under attack on the grounds that it does not yield a theory ofself-knowledge consistent with semantic externalism, and also on the groundsthat it is false. In this paper I defend Burge's thesis against both charges,in particular against the arguments of Bernecker, Gallois and Goldberg. Thealleged counterexamples they provide are merely apparent counterexamples, andthe thesis is adequate to its proper task. To (...) think otherwise is simply tomisunderstand the thesis. (shrink)

In this paper, I argue that subvenient bases of natural kinds and also of thoughts, must be ocnstrued as involving absences.

This paper concerns content externalism and privileged access. I argue that externally-individuated concepts are not just subject to a causal constraint, but are also subject t an epistemic constraint. Their possession requires not merely that certain background presuppositions be true but, further, that the subject be in possession of true justified beliefs concerning their referents.

Knowledge ascriptions are contrast-sensitive. One natural explanation for this is that the knowledge relation is contrastive ( s knows that p rather than q ). But can the binary view of knowledge ( s knows that p ) explain contrast-sensitivity? I review some of the linguistic data supporting contrast-sensitivity, and critique the three main binary explanations for contrast-sensitivity. I conclude that the contrast-sensitivity of knowledge ascriptions shows that knowledge is a contrastive relation.

Compatibilism combines an externalist view of mental content with a doctrine of privileged self‐knowledge. The essay presents a reductio of compatibilism by arguing that if compatibilism were true, we would be in a position to know certain facts about the world a priori, facts that no one can reasonably believe are knowable a priori. Whether this should be taken to cast doubt on externalism or privileged self‐knowledge is not discussed. Consideration is given to the ’empty case’—the case in which a (...) thinker expresses what he takes to be a genuine thought concerning a natural kind but where there is in fact no relevant natural kind, so that the putative natural kind term fails to refer. It is argued that, in such a case, on an externalist conception of natural kind terms, the thinker is deluded in taking himself to be expressing a complete thought, and that such delusions are not compatible with privileged self‐knowledge. (shrink)