Epistemology, the History of Epistemology, Historical Epistemology

A brief discussion of the ways in which awareness of and sensitivity to the history of philosophy can contribute to epistemology even if epistemology is understood as a distinctively philosophical and not primarily historical enterprise.     

Epistemology Factualized: New Contractarian Foundations for Epistemology

Many epistemologists are interested in offering a positive account of how it is that many of our common sense beliefs enjoy one or another positive epistemological status (e.g., how they are warranted, justified, reasonable, or what have you). A number of philosophers, under the influence of Wittgenstein and/or J. L. Austin, have argued that this enterprise is misconceived. The most effective version of this argument is to be found in Mark Kaplan’s paper “Epistemology on Holiday”. After explaining what this criticism amounts to and why it is important, I then respond to it. My response is based upon, and is intended to display the explanatory power of, a contractarian account of our practice of epistemic appraisal.     

Modal Epistemology

Philosophical Studies -     

Epistemology Culturalized

The anti-metaphysical intentions of naturalism can be respected without abandoning the project of a normative epistemology. The central assumptions of naturalism imply that (1.) the distinction between action and behaviour is spurious, and (2.) epistemology cannot continue to be a normative project. Difficulties with the second implication have been adressed by Normative Naturalism, but without violating the naturalistic consensus, it can only appreciate means-end-rationality. However, this does not suffice to justify its own implicit normative pretensions. According to our diagnosis, naturalism succumbs to the lure of an absolute observer's stance and thereby neglects the need for participation in communal practice. By contrast, methodical culturalism ties down the concepts of epistemology to the success of such practice. Only from this perspective, the normative force of epistemology can be appreciated. Also, the mind-body problem loosens its hold and the distinction between action and behaviour is reestablished. In the last section, the mutual relation between philosophy andscience is reconsidered. This revised version was published online in August 2006 with corrections to the Cover Date.     

自然化的认识论

认识论关乎科学的基础.当这样宽泛地来构想认识论时,它把对数学基础的研究作为自己的一个部门包括在自身之内.在本世纪初,专家们认为,在这个独特的部门中,他们的努力取得了显著的成功:数学似乎都可以还原为逻辑.     

Dilemmic Epistemology

Synthese - This article argues that there can be epistemic dilemmas: situations in which one faces conflicting epistemic requirements with the result that whatever one does, one is doomed to do...     

Epistemology without metaphysics

The paper outlines a view of normativity that combines elements of relativism and expressivism, and applies it to normative concepts in epistemology. The result is a kind of epistemological anti-realism, which denies that epistemic norms can be (in any straightforward sense) correct or incorrect; it does allow some to be better than others, but takes this to be goal-relative and is skeptical of the existence of best norms. It discusses the circularity that arises from the fact that we need to use epistemic norms to gather the facts with which to evaluate epistemic norms; relatedly, it discusses how epistemic norms can rationally evolve. It concludes with some discussion of the impact of this view on “ground level” epistemology.

Character in Epistemology

This paper examines the claim made by certain virtue epistemologists that intellectual character virtues like fair-mindedness, open-mindedness and intellectual courage merit an important and fundamental role in epistemology. I begin by considering whether these traits merit an important role in the analysis of knowledge. I argue that they do not and that in fact they are unlikely to be of much relevance to any of the traditional problems in epistemology. This presents a serious challenge for virtue epistemology. I go on to examine the work of two other virtue epistemologists in light of this challenge and then sketch an alternative approach that reveals how the intellectual virtues might merit a substantial role in epistemology even if not a role in connection with more traditional epistemological projects.     

Adhoccery in Epistemology

Abstract

Ernest Sosa has argued that the relevant alternatives theory of knowledge has yet to overcome serious difficulties. The most serious difficulty is that of providing criteria for when a rival alternative to a claim is relevant. Without such criteria, the theory is ad hoc. I argue that most other externalist theories of knowledge, including Sosa's own, fall victim to this criticism. At the end of the paper I make a suggestion as to why Sosa's objection might not be as damaging as it at first seems.