Results for 'Veritic luck'

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  1. Neural phase: a new problem for the modal account of epistemic luck.Adam Michael Bricker - 2019 - Synthese (8):1-18.
    One of the most widely recognised intuitions about knowledge is that knowing precludes believing truly as a matter of luck. On Pritchard’s highly influential modal account of epistemic luck, luckily true beliefs are, roughly, those for which there are many close possible worlds in which the same belief formed in the same way is false. My aim is to introduce a new challenge to this account. Starting from the observation—as documented by a number of recent EEG studies—that our (...)
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  2. Knowledge as a thick concept: explaining why the Gettier problem arises.Brent G. Kyle - 2013 - Philosophical Studies 165 (1):1-27.
    The Gettier problem has stymied epistemologists. But, whether or not this problem is resolvable, we still must face an important question: Why does the Gettier problem arise in the first place? So far, philosophers have seen it as either a problem peculiar to the concept of knowledge, or else an instance of a general problem about conceptual analysis. But I would like to steer a middle course. I argue that the Gettier problem arises because knowledge is a thick concept, and (...)
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  3. Should We Want God Not to Exist?Morgan Luck & Nathan Ellerby - 2012 - Philo 15 (2):193-199.
    In his book, The Last Word, Thomas Nagel expresses the hope that there exists no God. Guy Kahane, in his paper ‘Should We Want God to Exist?’, attempts to defend Nagel from an argument that concludes such a hope may be impermissible. In this paper we present a new defense for the hope that God does not exist.
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  4. Veritism Unswamped.Kurt Sylvan - 2018 - Mind 127 (506):381-435.
    According to Veritism, true belief is the sole fundamental epistemic value. Epistemologists often take Veritism to entail that all other epistemic items can only have value by standing in certain instrumental relations—namely, by tending to produce a high ratio of true to false beliefs or by being products of sources with this tendency. Yet many value theorists outside epistemology deny that all derivative value is grounded in instrumental relations to fundamental value. Veritists, I believe, can and should follow suit. After (...)
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  5. Veritism, Epistemic Risk, and the Swamping Problem.Richard Pettigrew - 2019 - Australasian Journal of Philosophy 97 (4):761-774.
    Veritism says that the fundamental source of epistemic value for a doxastic state is the extent to which it represents the world correctly: that is, its fundamental epistemic value is deter...
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  6. Moral Luck and The Unfairness of Morality.Robert Hartman - 2019 - Philosophical Studies 176 (12):3179-3197.
    Moral luck occurs when factors beyond an agent’s control positively affect how much praise or blame she deserves. Kinds of moral luck are differentiated by the source of lack of control such as the results of her actions, the circumstances in which she finds herself, and the way in which she is constituted. Many philosophers accept the existence of some of these kinds of moral luck but not others, because, in their view, the existence of only some (...)
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  7. No luck for moral luck.Markus Kneer & Edouard Machery - 2019 - Cognition 182 (C):331-348.
    Moral philosophers and psychologists often assume that people judge morally lucky and morally unlucky agents differently, an assumption that stands at the heart of the Puzzle of Moral Luck. We examine whether the asymmetry is found for reflective intuitions regarding wrongness, blame, permissibility, and punishment judg- ments, whether people’s concrete, case-based judgments align with their explicit, abstract principles regarding moral luck, and what psychological mechanisms might drive the effect. Our experiments produce three findings: First, in within-subjects experiments favorable (...)
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  8. Veritism refuted? Understanding, idealization, and the facts.Tamer Nawar - 2021 - Synthese 198 (5):4295-4313.
    Elgin offers an influential and far-reaching challenge to veritism. She takes scientific understanding to be non-factive and maintains that there are epistemically useful falsehoods that figure ineliminably in scientific understanding and whose falsehood is no epistemic defect. Veritism, she argues, cannot account for these facts. This paper argues that while Elgin rightly draws attention to several features of epistemic practices frequently neglected by veritists, veritists have numerous plausible ways of responding to her arguments. In particular, it is not clear that (...)
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  9. Epistemic luck and logical necessities: armchair luck revisited.Guido Melchior - 2017 - In Bojan Borstner & Smiljana Gartner (eds.), Thought Experiments between Nature and Society. Cambridge Scholars Publishing. pp. 137-150.
    Modal knowledge accounts like sensitivity or safety face a problem when it comes to knowing propositions that are necessarily true because the modal condition is always fulfilled no matter how random the belief forming method is. Pritchard models the anti-luck condition for knowledge in terms of the modal principle safety. Thus, his anti-luck epistemology faces the same problem when it comes to logical necessities. Any belief in a proposition that is necessarily true fulfills the anti-luck condition and, (...)
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  10. Luck Egalitarianism and the History of Political Thought.Carl Knight - 2015 - In Camilla Boisen & Matthew C. Murray (eds.), Distributive Justice Debates in Political and Social Thought: Perspectives on Finding a Fair Share. Routledge. pp. 26-38.
    Luck egalitarianism is a family of egalitarian theories of distributive justice that give a special place to luck, choice, and responsibility. These theories can be understood as responding to perceived weaknesses in influential earlier theories of both the left – in particular Rawls’ liberal egalitarianism (1971) – and the right – Nozick’s libertarianism (1974) stands out here. Rawls put great emphasis on the continuity of his theory with the great social contract theories of modern political thought, particularly emphasising (...)
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  11. Does luck exclude knowledge or certainty?Asbjørn Steglich-Petersen - 2020 - Synthese 197 (6):2387-2397.
    A popular account of luck, with a firm basis in common sense, holds that a necessary condition for an event to be lucky, is that it was suitably improbable. It has recently been proposed that this improbability condition is best understood in epistemic terms. Two different versions of this proposal have been advanced. According to my own proposal :361–377, 2010), whether an event is lucky for some agent depends on whether the agent was in a position to know that (...)
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  12. Against Luck-Free Moral Responsibility.Robert J. Hartman - 2016 - Philosophical Studies 173 (10):2845-2865.
    Every account of moral responsibility has conditions that distinguish between the consequences, actions, or traits that warrant praise or blame and those that do not. One intuitive condition is that praiseworthiness and blameworthiness cannot be affected by luck, that is, by factors beyond the agent’s control. Several philosophers build their accounts of moral responsibility on this luck-free condition, and we may call their views Luck-Free Moral Responsibility (LFMR). I offer moral and metaphysical arguments against LFMR. First, I (...)
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  13. Luck: An Introduction.Ian M. Church & Robert J. Hartman - 2019 - In Ian M. Church & Robert J. Hartman (eds.), The Routledge Handbook of the Philosophy and Psychology of Luck. New York: Routledge. pp. 1-10.
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  14. On luck and significance.Jesse Hill - 2022 - Synthese 200 (1):1-18.
    It is often assumed that all lucky events are significant. The thought is that a chancy event such as winning the lottery is lucky for you in part because it affects your interests or well-being. But whether you win an Absurdist Raffle in which there are no prizes, is, intuitively, not a matter of luck. This is because this event—even if chancy—is not significant for any subject. However, a few philosophers have recently claimed not only that luck does (...)
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  15. Tough Luck and Tough Choices: Applying Luck Egalitarianism to Oral Health.Andreas Albertsen - 2015 - Journal of Medicine and Philosophy 40 (3):342-362.
    Luck egalitarianism is often taken to task for its alleged harsh implications. For example, it may seem to imply a policy of nonassistance toward uninsured reckless drivers who suffer injuries. Luck egalitarians respond to such objections partly by pointing to a number of factors pertaining to the cases being debated, which suggests that their stance is less inattentive to the plight of the victims than it might seem at first. However, the strategy leaves some cases in which the (...)
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  16. Moral Luck Defended.Nathan Hanna - 2012 - Noûs 48 (4):683-698.
    I argue that there is moral luck, i.e., that factors beyond our control can affect how laudable or culpable we are.
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  17. The luck argument against event-causal libertarianism: It is here to stay.Markus E. Schlosser - 2014 - Philosophical Studies 167 (2):375-385.
    The luck argument raises a serious challenge for libertarianism about free will. In broad outline, if an action is undetermined, then it appears to be a matter of luck whether or not one performs it. And if it is a matter of luck whether or not one performs an action, then it seems that the action is not performed with free will. This argument is most effective against event-causal accounts of libertarianism. Recently, Franklin (Philosophical Studies 156:199–230, 2011) (...)
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  18. (1 other version)Legal Luck.Ori Herstein - forthcoming - In Herstein Ori (ed.), Rutledge Companion to the Philosophy of Luck. Rutledge.
    Explaining the notion of legal luck and exploring its justification. Focusing on how legal luck relates to moral luck, legal causation and negligence, and to civil and criminal liability.
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  19. Epistemic Luck and Knowledge.Michael J. Shaffer - 2022 - Acta Analytica 37 (1):1-6.
    This is an editorial introduction to a special issue of Acta Analytica on epistemic luck.
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  20. Moral Luck and Deviant Causation.Sara Bernstein - 2019 - Midwest Studies in Philosophy 43 (1):151-161.
    This paper discusses a puzzling tension in attributions of moral responsibility in cases of resultant moral luck: we seem to hold agents fully morally responsible for unlucky outcomes, but less-than-fully-responsible for unlucky outcomes brought about differently than intended. This tension cannot be easily discharged or explained, but it does shed light on a famous puzzle about causation and responsibility, the Thirsty Traveler.
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  21. Why Luck Egalitarianism Fails in Condemning Oppression.Cynthia A. Stark - 2020 - Feminist Philosophy Quarterly 6 (4).
    Luck egalitarianism has been criticized for condoning some cases of oppression and condemning others for the wrong reason—namely, that the victims were not responsible for their oppression. Oppression is unjust, however, the criticism says, regardless of whether victims are responsible for it, simply because it is contrary to the equal moral standing of persons. I argue that four luck egalitarian responses to this critique are inadequate. Two address only the first part of the objection and do so in (...)
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  22. Bad Luck for the Anti‐Luck Epistemologist.Rodrigo Borges - 2016 - Southern Journal of Philosophy 54 (4):463-479.
    Anti-luck epistemologists tell us that knowledge is incompatible with epistemic luck and that epistemic luck is just a special case of luck in general. Much work has been done on the intricacies of the first claim. In this paper, I scrutinize the second claim. I argue that it does not survive scrutiny. I then offer an analysis of luck that explains the relevant data and avoids the problems from which the current views of luck (...)
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  23. Environmental luck and the structure of understanding.Kenneth Boyd - 2020 - Episteme 17 (1):73-87.
    ABSTRACTConventional wisdom holds that there is no lucky knowledge: if it is a matter of luck, in some relevant sense, that one's belief that p is true, then one does not know that p. Here I will argue that there is similarly no lucky understanding, at least in the case of one type of luck, namely environmental luck. This argument has three parts. First, we need to determine how we evaluate whether one has understanding, which requires determining (...)
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  24. Luck Egalitarianism.Carl Knight - 2013 - Philosophy Compass 8 (10):924-934.
    Luck egalitarianism is a family of egalitarian theories of distributive justice that aim to counteract the distributive effects of luck. This article explains luck egalitarianism's main ideas, and the debates that have accompanied its rise to prominence. There are two main parts to the discussion. The first part sets out three key moves in the influential early statements of Dworkin, Arneson, and Cohen: the brute luck/option luck distinction, the specification of brute luck in everyday (...)
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  25. Luck Egalitarianism, Responsibility, and Political Liberalism.Ryan Long - 2016 - Dialogue 55 (1):107-130.
    Luck egalitarians argue that distributive justice should be understood in terms of our capacity to be responsible for our choices. Both proponents and critics assume that the theory must rely on a comprehensive conception of responsibility. I respond to luck egalitarianism’s critics by developing a political conception of responsibility that remains agnostic on the metaphysics of free choice. I construct this political conception by developing a novel reading of John Rawls’ distinction between the political and the comprehensive. A (...)
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  26. Luck egalitarianism and non‐overlapping generations.Elizabeth Finneron-Burns - 2023 - Ratio 36 (3):215-223.
    This paper argues that there are good reasons to limit the scope of luck egalitarianism to co‐existing people. First, I outline reasons to be sceptical about how “luck” works intergenerationally and therefore the very grounding of luck egalitarianism between non‐overlapping generations. Second, I argue that what Kasper Lippert‐Rasmussen calls the “core luck egalitarian claim” allows significant intergenerational inequality which is a problem for those who object to such inequality. Third, luck egalitarianism cannot accommodate the intuition (...)
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  27. Anti-Luck Epistemologies and Necessary Truths.Jeffrey Roland & Jon Cogburn - 2011 - Philosophia 39 (3):547-561.
    That believing truly as a matter of luck does not generally constitute knowing has become epistemic commonplace. Accounts of knowledge incorporating this anti-luck idea frequently rely on one or another of a safety or sensitivity condition. Sensitivity-based accounts of knowledge have a well-known problem with necessary truths, to wit, that any believed necessary truth trivially counts as knowledge on such accounts. In this paper, we argue that safety-based accounts similarly trivialize knowledge of necessary truths and that two ways (...)
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  28. The Luck Egalitarianism of G.A. Cohen - A Reply to David Miller.Andreas Albertsen - 2017 - SATS 18 (1):37-53.
    The late G.A. Cohen is routinely considered a founding father of luck egalitarianism, a prominent responsibility-sensitive theory of distributive justice. David Miller argues that Cohen’s considered beliefs on distributive justice are not best understood as luck egalitarian. While the relationship between distributive justice and personal responsibility plays an important part in Cohen’s work, Miller maintains that it should be considered an isolated theme confined to Cohen’s exchange with Dworkin. We should not understand the view Cohen defends in this (...)
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  29. Linguistic Luck beyond Loar Cases.Axel Barceló - manuscript
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  30. Bad luck or the ref's fault?Robert Northcott - 2010 - In Ted Richards (ed.), Soccer and Philosophy: Beautiful Thoughts on the Beautiful Game. Open Court. pp. 319-326.
    In this book chapter written for a popular audience, I discuss classic issues surrounding luck, determinism and probability in the context of the penalty shoot-outs used in football’s World Cup. Can it ever make objective sense to blame an outcome on bad luck? I go on to discuss whether we can legitimately pin the blame on any one factor at all, such as a referee. This takes us into issues surrounding the apportioning of causal responsibility.
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  31. Epistemic Luck, Knowledge-How, and Intentional Action.Carlotta Pavese, Paul Henne & Bob Beddor - 2023 - Ergo: An Open Access Journal of Philosophy 10.
    Epistemologists have long believed that epistemic luck undermines propositional knowledge. Action theorists have long believed that agentive luck undermines intentional action. But is there a relationship between agentive luck and epistemic luck? While agentive luck and epistemic luck have been widely thought to be independent phenomena, we argue that agentive luck has an epistemic dimension. We present several thought experiments where epistemic luck seems to undermine both knowledge-how and intentional action and we (...)
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  32. Moral luck and moral performance.Hallvard Lillehammer - 2020 - European Journal of Philosophy 28 (4):1017-1028.
    The aims of this paper are fourfold. The first aim is to characterize two distinct forms of circumstantial moral luck and illustrate how they are implicitly recognized in pre-theoretical moral thought. The second aim is to identify a significant difference between the ways in which these two kinds of circumstantial luck are morally relevant. The third aim is to show how the acceptance of circumstantial moral luck relates to the acceptance of resultant moral luck. The fourth (...)
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  33. Luck and Reasons.Spencer Paulson - forthcoming - Episteme:1-15.
    In this paper, I will present a problem for reductive accounts of knowledge-undermining epistemic luck. By “reductive” I mean accounts that try to analyze epistemic luck in non-epistemic terms. I will begin by briefly considering Jennifer Lackey's (2006) criticism of Duncan Pritchard's (2005) safety-based account of epistemic luck. I will further develop her objection to Pritchard by drawing on the defeasible-reasoning tradition. I will then show that her objection to safety-based accounts is an instance of a more (...)
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  34. Luck and normative achievements: Let not safety be our guide.Bruno Guindon - forthcoming - Episteme.
    It is a well-worn platitude that knowledge excludes luck. According to anti-luck virtue epistemology, making good on the anti-luck platitude requires an explicit anti-luck condition along the lines of safety: S knows that p only if S’s true belief that p could not have easily been mistaken. This paper offers an independent, virtue epistemological argument against the claim that safety is a necessary condition on knowledge, one that adequately captures the anti-luck platitude. The argument proceeds (...)
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  35. Interpersonal Moral Luck and Normative Entanglement.Daniel Story - 2019 - Ergo: An Open Access Journal of Philosophy 6:601-616.
    I introduce an underdiscussed type of moral luck, which I call interpersonal moral luck. Interpersonal moral luck characteristically occurs when the actions of other moral agents, qua morally evaluable actions, affect an agent’s moral status in a way that is outside of that agent’s capacity to control. I suggest that interpersonal moral luck is common in collective contexts involving shared responsibility and has interesting distinctive features. I also suggest that many philosophers are already committed to its (...)
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  36. Moral luck, control, and the bases of desert.David W. Concepcion - 2002 - Journal of Value Inquiry 36 (4):455-461.
    If we want to see justice done with regard to responsibility, then we must either (i) allow that people are never morally responsible, (iia) show that luck is not ubiquitous or at least that (iib) ubiquitous luck is not moral, or (iii) show that ascriptions of responsibility can retain justice despite the omnipresence of luck. This paper defends (iii); ascriptions of responsibility can be just even though luck is ubiquitous.
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  37. Luck, Ignorance, and Moral Attitude.Piotr Machura - 2015 - Folia Philosophica 34:231--250.
    Public opinion has it that ethics should be concerned with studying and providing precise and reliable rules of conduct. This view is based in a long philosophical tradition which begins with the Stoics and continues at least to Kant; it is, however, a false view. There are good reasons to turn our attention to these aspects of moral thinking which refer to and emphasize the element of risk and uncertainty. In the article I briefly discuss two of such reasons: the (...)
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  38.  98
    Naturalness, veritism, and epistemic significance.Reuben Sass - 2024 - Synthese 203 (190).
    A particularly influential thesis about epistemic axiology is veritism: that true belief is the only basic, or fully non-derivative, epistemic value. One recent argument against veritism claims that the naturalness or joint-carvingness of beliefs is also a basic epistemic value. The basic epistemic value of naturalness is held to explain intuitions that true, natural beliefs have greater epistemic value than similar but unnatural beliefs. I argue that epistemic significance, rather than naturalness, can best explain any variations in the value of (...)
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  39. (1 other version)On Luck and Modality.Jesse Hill - 2022 - Erkenntnis 87 (4):1873-1887.
    The modal account of luck is the predominant account of luck in epistemology and ethics. In the first half of this paper, I discuss three possible interpretations of the modal account and raise objections to each. I then raise an objection to all plausible versions of the modal account, that is, that whether an event is lucky or the extent to which it is a matter of luck will depend on what initial conditions or features of the (...)
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  40. The modal account of luck revisited.J. Adam Carter & Martin Peterson - 2017 - Synthese 194 (6):2175-2184.
    According to the canonical formulation of the modal account of luck [e.g. Pritchard (2005)], an event is lucky just when that event occurs in the actual world but not in a wide class of the nearest possible worlds where the relevant conditions for that event are the same as in the actual world. This paper argues, with reference to a novel variety of counterexample, that it is a mistake to focus, when assessing a given event for luckiness, on events (...)
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  41. The Thirsty Traveler and Luck-Free Moral Luck (Ištroškęs keliautojas ir moralinė sėkmė be sėkmės).Samuel Kahn - 2024 - Problemos 105:102-115.
    This article is divided into three sections. In the first and second, I examine Sartorio’s account of the causal structure of the famous Thirsty Traveler thought experiment. I argue that this account does not withstand critical scrutiny. In the third, I turn to a novel kind of moral luck that Sartorio uses the Thirsty Traveler to expose. I expand the scope of my argument to look also at other recently proposed categories of moral luck. I argue that these (...)
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  42. Understanding, Luck, and Communicative Value.Andrew Peet - 2023 - In Abrol Fairweather & Carlos Montemayor (eds.), Linguistic Luck: Safeguards and Threats to Linguistic Communication. Oxford, GB: Oxford University Press.
    Does utterance understanding require reliable (i.e. non-lucky) recovery of the speaker’s intended proposition? There are good reasons to answer in the affirmative: the role of understanding in supporting testimonial knowledge seemingly requires such reliability. Moreover, there seem to be communicative analogues of Gettier cases in which luck precludes the audience’s understanding an utterance despite recovering the intended proposition. Yet, there are some major problems with the view that understanding requires such reliability. Firstly, there are a number of cases in (...)
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  43. Luck, Opportunity and Disability.Cynthia A. Stark - 2013 - Critical Review of International Social and Political Philosophy 16 (3):383-402.
    This paper argues that luck egalitarianism, especially in the guise of equality of opportunity for welfare, is in tension with the ideal of fair equality of opportunity in three ways. First, equal opportunity for welfare is compatible with a caste system in employment that is inconsistent with open competition for positions. Second, luck egalitarianism does not support hiring on the basis of qualifications. Third, amending luck egalitarianism to repair this problem requires abandoning fair access to qualifications. Insofar (...)
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  44. (1 other version)Knowledge‐How and Epistemic Luck.J. Adam Carter & Duncan Pritchard - 2013 - Noûs 49 (3):440-453.
    Reductive intellectualists hold that knowledge-how is a kind of knowledge-that. For this thesis to hold water, it is obviously important that knowledge-how and knowledge-that have the same epistemic properties. In particular, knowledge-how ought to be compatible with epistemic luck to the same extent as knowledge-that. It is argued, contra reductive intellectualism, that knowledge-how is compatible with a species of epistemic luck which is not compatible with knowledge-that, and thus it is claimed that knowledge-how and knowledge-that come apart.
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  45. Accepting Moral Luck.Robert J. Hartman - 2019 - In Ian M. Church & Robert J. Hartman (eds.), The Routledge Handbook of the Philosophy and Psychology of Luck. New York: Routledge.
    I argue that certain kinds of luck can partially determine an agent’s praiseworthiness and blameworthiness. To make this view clearer, consider some examples. Two identical agents drive recklessly around a curb, and one but not the other kills a pedestrian. Two identical corrupt judges would freely take a bribe if one were offered. Only one judge is offered a bribe, and so only one judge takes a bribe. Put in terms of these examples, I argue that the killer driver (...)
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  46. Outcome Effects, Moral Luck and the Hindsight Bias.Markus Kneer & Iza Skoczeń - 2023 - Cognition 232.
    In a series of ten preregistered experiments (N=2043), we investigate the effect of outcome valence on judgments of probability, negligence, and culpability – a phenomenon sometimes labelled moral (and legal) luck. We found that harmful outcomes, when contrasted with neutral outcomes, lead to increased perceived probability of harm ex post, and consequently to increased attribution of negligence and culpability. Rather than simply postulating a hindsight bias (as is common), we employ a variety of empirical means to demonstrate that the (...)
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  47. Knowledge and Luck.John Turri, Wesley Buckwalter & Peter Blouw - 2015 - Psychonomic Bulletin and Review 22 (2):378-390.
    Nearly all success is due to some mix of ability and luck. But some successes we attribute to the agent’s ability, whereas others we attribute to luck. To better understand the criteria distinguishing credit from luck, we conducted a series of four studies on knowledge attributions. Knowledge is an achievement that involves reaching the truth. But many factors affecting the truth are beyond our control and reaching the truth is often partly due to luck. Which sorts (...)
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  48. Luck and Oppression.Mark Navin - 2011 - Ethical Theory and Moral Practice 14 (5):533-547.
    Oppression can be unjust from a luck egalitarian point of view even when it is the consequence of choices for which it is reasonable to hold persons responsible. This is for two reasons. First, people who have not been oppressed are unlikely to anticipate the ways in which their choices may lead them into oppressive conditions. Facts about systematic phenomena (like oppression) are often beyond the epistemic reach of persons who are not currently subject to such conditions, even when (...)
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  49. (1 other version)Moral Luck and Unfair Blame.Martin Sand & Michael Klenk - 2021 - Journal of Value Inquiry:1-17.
    Moral luck occurs when factors beyond an agent’s control affect her blameworthiness. Several scholars deny the existence of moral luck by distinguishing judging blameworthy from blame-related practices. Luck does not affect an agent’s blameworthiness because morality is conceptually fair, but it can affect the appropriate degree of blame for that agent. While separatism resolves the paradox of moral luck, we aim to show it that it needs amendment, because it is unfair to treat two equally blameworthy (...)
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  50. The inescapability of moral luck.Taylor W. Cyr - 2021 - Thought: A Journal of Philosophy 10 (4):302-310.
    I argue that any account attempting to do away with resultant or circumstantial moral luck is inconsistent with a natural response to the problem of constitutive moral luck. It is plausible to think that we sometimes contribute to the formation of our characters in such a way as to mitigate our constitutive moral luck at later times. But, as I argue here, whether or not we succeed in bringing about changes to our characters is itself a matter (...)
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