Counterfactuals: Ambiguities,true premises,and knowledge

In this paper I explore the ambiguity that arises between two readings of the counterfactual construction, then–d and thel–p, analyzed in my bookA Theory of Counterfactuals. I then extend the analysis I offered there to counterfactuals with true antecedents, and offer a more precise formulation of the conception of temporal divergence points used in thel–p interpretation. Finally, I discuss some ramifications of these issues for counterfactual analyses of knowledge.     

Platonic Knowledge and the Standard Analysis

Abstract

In this paper I explore Plato’s reasons for his rejection of the so‐called standard analysis of knowledge as justified true belief. I argue that Plato held that knowledge is an infallible mental state in which (a) the knowable is present in the knower and (b) the knower is aware of this presence. Accordingly, knowledge (epistēmē) is non‐propositional. Since there are no infallible belief states, the standard analysis, which assumes that knowledge is a type of belief, cannot be correct. In addition, I argue that Plato held that belief (doxa) is only possible for the sort of being capable of knowledge. This is because self‐reflexivity is necessary for infallible knowledge and self‐reflexivity is only possible if the intellect is immaterial. This capacity for self‐reflexivity is also essential for belief, since beliefs are, paradigmatically, not dispositions but self‐reflexive mental states.     

Emotions–Adaptive Standards And/Or Primitive Constructs: A Reply to Mascolo and Mancuso

Abstract

In replying to Mascolo & Mancuso's paper, I have contrasted their functionalist approach to emotional states and experience with my position on emotions as epigenetically-available primitive constructs. Biologically, Mascolo & Mancuso treat emotions as mobilizaiton in the face of discrepancies. My proposal of a four-dimensional model provides a biological grounding for the marvellous diverisyt of human emotional experience. Where Mascolo & Mancuso treat emotions as discrete entities and highlight emotion knowledge, J have suggested emotions operate as bipolar constructs, and I have highlighted experience. We should attend to emotions in terms of both knowledge and experience, but it is important to maintain the distinction     

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.     

The socialization of emotion by parents: Following Saarni’s legacy

Abstract

In 1985, Carolyn Saarni and Michael Lewis published the landmark book, The Socialization of Emotions. In launching the focused study of emotion socialization, then guiding the field with her insights and observations for more than 3 decades, Saarni fostered the current vibrancy of the study of parents’ emotion socialization. In this paper, I begin by summarizing Saarni’s perspective on emotion socialization by parents. I then illustrate how her work has influenced, and continues to inform, many aspects of emotion socialization research by myself and others, as well as our understanding of the intricate and nuanced exchanges between children, parents and culture that serve to foster the emotional development of children. Emotion socialization is at once ubiquitous and subtly complex, and our deepening insights into its many forms and faces are themselves a tribute to Saarni’s ongoing legacy to the field.     

Do we weep for Cordelia?

Abstract

Much of the contemporary debate concerning the nature and role of fictive emotions has argued that we do feel garden-variety emotions for fictional characters; the puzzle has been to account for this, given our knowledge of their fictional status. In this paper I argue that many of the emotional responses we have towards fictional characters are nothing like the emotions we feel in ordinary life. The implications for our engagement with literary fictions are subsequently examined.     

Why we don’t deserve credit for everything we know

A view of knowledge—what I call the Deserving Credit View of Knowledge(DCVK)—found in much of the recent epistemological literature, particularly among so-called virtue epistemologists, centres around the thesis that knowledge is something for which a subject deserves credit. Indeed, this is said to be the central difference between those true beliefs that qualify as knowledge and those that are true merely by luck—the former, unlike the latter, are achievements of the subject and are thereby creditable to her. Moreover, it is often further noted that deserving credit is what explains the additional value that knowledge has over merely lucky true belief. In this paper, I argue that the general conception of knowledge found in the DCVK is fundamentally incorrect. In particular, I show that deserving credit cannot be what distinguishes knowledge from merely lucky true belief since knowledge is not something for which a subject always deserves credit.     

Value-based choice: An integrative,neuroscience-informed model of health goals

Objective: Traditional models of health behaviour focus on the roles of cognitive, personality and social-cognitive constructs (e.g. executive function, grit, self-efficacy), and give less attention to the process by which these constructs interact in the moment that a health-relevant choice is made. Health psychology needs a process-focused account of how various factors are integrated to produce the decisions that determine health behaviour.

Design: I present an integrative value-based choice model of health behaviour, which characterises the mechanism by which a variety of factors come together to determine behaviour. This model imports knowledge from research on behavioural economics and neuroscience about how choices are made to the study of health behaviour, and uses that knowledge to generate novel predictions about how to change health behaviour. I describe anomalies in value-based choice that can be exploited for health promotion, and review neuroimaging evidence about the involvement of midline dopamine structures in tracking and integrating value-related information during choice. I highlight how this knowledge can bring insights to health psychology using illustrative case of healthy eating.

Conclusion: Value-based choice is a viable model for health behaviour and opens new avenues for mechanism-focused intervention.     

Knowledge,context, and social standards

This paper defends the view that standards, which are typically social in nature, play a role in determining whether a subject has knowledge. While the argument focuses on standards that pertain to reasoning, I also consider whether there are similar standards for memory and perception.Ultimately, I argue that the standards are context sensitive and, as such, we must view attributions of knowledge as indexical. I exploit similarities between this view and a version of the relevant alternatives reply to skepticism in order to defend this reply against the objection that it is ad hoc.A shorter version of this paper, entitled Knowledge and Context, was presented as a symposium at the 1986 Eastern Division meeting of the American Philosophical Association and appeared in the Journal of Philosophy 83 (October 1986) 574-83. Because of space limitations, much of the material in sections 1 and 2 of this longer version was compressed into footnotes. Section 3 and many of the footnotes were deleted entirely and the argument of section 5 was presented in a condensed form. I am grateful to Frederick Schmitt and the editors of Synthese for the opportunity to present the paper in its original form.     

Returning to experience – Dewey’s second mission to China

ABSTRACT

In this essay, as a philosophical exercise in exploring some of the underlying assumptions that serve as an interpretive context for classical Chinese philosophy, I will first follow Dewey’s philosophical turn from a ‘knowledge paradigm’ to an ‘experience paradigm’ in which he seeks to overcome the dualism between subject and object. Secondly, I will interpret Dewey’s Darwinian challenge to the notions of Aristotelian ‘species’ (eidos) and ‘teleology’ (telos) and their ‘universality.’ In so doing, Dewey sought to restore time, change, relationality, and particularity to our philosophical agenda, ideas that are all recommended by the cosmology of the first among the Chinese philosophical canons, the Book of Changes (Yijing易经). And finally, I will try to offer an interpretation of traditional Chinese philosophy as a science in a Deweyan sense.     

What’s Really at Issue with Novel Predictions?

In this paper I distinguish two kinds of predictivism, ‘timeless’ and ‘historicized’. The former is the conventional understanding of predictivism. However, I argue that its defense in the works of John Worrall (Scerri and Worrall 2001, Studies in History and Philosophy of Science 32, 407–452; Worrall 2002, In the Scope of Logic, Methodology and Philosophy of Science, 1, 191–209) and Patrick Maher (Maher 1988, PSA 1988, 1, pp. 273) is wanting. Alternatively, I promote an historicized predictivism, and briefly defend such a predictivism at the end of the paper.     

Fiction as a Base of Interpretation Contexts

In this paper, I want to deal with the problem of how to find an adequate context of interpretation for indexical sentences that enables one to account for the intuitive truth-conditional content which some apparently puzzling indexical sentences like “I am not here now” as well as other such sentences contextually have. In this respect, I will pursue a fictionalist line. This line allows for shifts in interpretation contexts and urges that such shifts are governed by pretense, which has to be understood in terms of socially shared make-believe games. By appealing to pretense so conceived, I will show that the fictionalist perspective is halfway between an intentionalist perspective, according to which the above indexical sentences have to be interpreted in a shifted intended context, (this perspective is primarily defined by Predelli 1998, Analysis 58, 107; Mind and Language 13, 400) and a conventionalist perspective, according to which indexical reference shifts in accordance with a conventional setting. (For this perspective, cf. Corazza et al. 2002, Philosophical Studies 107, See also Corazza 2004, Reflecting the Mind: Indexicality and Quasi-Indexicality, Oxford University Press). Finally, I will claim that the fictionalist analysis of cases of non-ordinary uses of indexicals like “here” and “now” can be retained in face of a new alternative analysis of those cases in terms of an ‘unbound anaphora’ – theory (cf. Corazza 2004, Synthese 138, 145).     

Warrant without truth?

This paper advances the debate over the question whether false beliefs may nevertheless have warrant, the property that yields knowledge when conjoined with true belief. The paper’s first main part—which spans Sections 2–4—assesses the best argument for Warrant Infallibilism, the view that only true beliefs can have warrant. I show that this argument’s key premise conflicts with an extremely plausible claim about warrant. Sections 5–6 constitute the paper’s second main part. Section 5 presents an overlooked puzzle about warrant, and uses that puzzle to generate a new argument for Warrant Fallibilism, the view that false beliefs can have warrant. Section 6 evaluates this pro-Fallibilism argument, finding ultimately that it defeats itself in a surprising way. I conclude that neither Infallibilism nor Fallibilism should now constrain theorizing about warrant.     

Exploring Enactive Realism

Abstract

The paper considers the success of enactive realism about perception; the theory that perceivers gain direct access to the mind-independent physical world through their exercise of sensorimotor skills and understanding. I argue that while it is plausible that the possession of some forms of knowledge, conceptual or practical, may enable perceptual contact with the environment, the role of sensorimotor mastery is not as pervasive as the enactive realist proposes. Non-veridical perception, furthermore, cannot be captured adequately by enactivist resources under a disjunctivist framework.     

Artifacts and affordances

What are the affordances of artifacts? One view is that the affordances of artifacts, just as the affordances of natural objects, pertain to possible ways in which they can be manipulated (e.g., a computer keyboard affords grasping). Another view maintains that, given that artifacts are sociocultural objects, their affordances pertain primarily to their culturally-derived function (e.g., a computer keyboard affords typing). Whereas some have tried to provide a unifying notion of affordance to capture both aspects, here I argue that they should be kept separate. In this paper, I introduce a distinction between standard affordances, which concern the function of artifacts, and ad-hoc affordances, which refer to how artifacts are manipulated. I then argue for the neuropsychological plausibility of such a distinction, linking it to the dissociation between function knowledge and manipulation knowledge. Finally, I defend the equal status of these forms of knowledge and, hence, of standard and ad-hoc affordances, and I show that this has some implications for the debate on the role of motor processes in the conceptual knowledge of artifacts.

     

The Distinction between Reason and Intuitive Knowledge in Spinoza's Ethics

While both intuitive knowledge (scientia intuitiva) and reason (ratio) are adequate ways of knowing for Spinoza, they are not equal. Intuitive knowledge, which Spinoza describes as the ‘greatest virtue of mind’, is superior to reason. The nature of this superiority has been the subject of some controversy due to Spinoza's notoriously parsimonious treatment of the distinction between reason and intuitive knowledge in the Ethics. In this paper, I argue that intuitive knowledge differs from reason not only in terms of its method of cognition—but also in terms of its content. More specifically, I maintain that there is something that is known by intuition, namely the unique essences of things, that is not known by reason. My argument is supported by an examination of Spinoza's account of essences in the Ethics, which reveals that he is committed to both unique and shared essences. Based on this dual commitment, I argue that whereas for Spinoza both reason and intuition can be said to reach adequate knowledge of the shared essence of a thing, the unique essence of a singular thing, which is nothing but its actual essence, can only be known through intuitive knowledge.     

What's the point of knowing how?

Why is it useful to talk and think about knowledge‐how? Using Edward Craig's discussion of the function of the concepts of knowledge as a jumping off point, this paper argues that considering this question can offer us new angles on the debate about knowledge‐how. We consider two candidate functions for the concept of knowledge‐how: pooling capacities and mutual reliance. Craig makes the case for pooling capacities, which connects knowledge‐how to our need to pool practical capacities. I argue that the evidence is much more equivocal and in fact supports both functions. I propose that the concept of knowledge‐how plays both functions, meaning that it is inconsistent and that the debate about knowledge‐how is at least partly a metalinguistic negotiation. In closing, I suggest a way to revise the philosophical concept of knowledge how.     

Bolzano <Emphasis Type="Italic">a priori</Emphasis> knowledge,and the Classical Model of Science

This paper is aimed at understanding one central aspect of Bolzano’s views on deductive knowledge: what it means for a proposition and for a term to be known a priori. I argue that, for Bolzano, a priori knowledge is knowledge by virtue of meaning and that Bolzano has substantial views about meaning and what it is to know the latter. In particular, Bolzano believes that meaning is determined by implicit definition, i.e. the fundamental propositions in a deductive system. I go into some detail in presenting and discussing Bolzano’s views on grounding, a priori knowledge and implicit definition. I explain why other aspects of Bolzano’s theory and, in particular, his peculiar understanding of analyticity and the related notion of Ableitbarkeit might, as it has invariably in the past, mislead one to believe that Bolzano lacks a significant account of a priori knowledge. Throughout the paper, I point out to the ways in which, in this respect, Bolzano’s antagonistic relationship to Kant directly shaped his own views.     

Relevant Robinson's arithmetic

In this paper two different formulations of Robinson's arithmetic based on relevant logic are examined. The formulation based on the natural numbers (including zero) is shown to collapse into classical Robinson's arithmetic, whereas the one based on the positive integers (excluding zero) is shown not to similarly collapse. Relations of these two formulations to R. K. Meyer's system R# of relevant Peano arithmetic are examined, and some remarks are made about the role of constant functions (e.g., multiplication by zero) in relevant arithmetic.This paper has been greatly influenced by the (largely unpublished) work of E. K. Meyer (cf. [7]) on relevant arithmetic, and I wish to thank him, and also N. D. Belnap, Jr. and D. Cohen for helpful advice. In fairness to Meyer it must be said that he finds my axioms 13 and 13(1) too strong (they are not theorems of his system R# - cf. §4 below). Meyer tells me be finds vindication for his view in my chief theorem of §2. For myself, I find the insights behind Meyer's work on R# to be both stable and fruitful, and if I now had to make a choice, I would follow Meyer in his rejection of my axioms. However, the systems I explore in this paper themselves have a surprising amount of internal consistency of motivation (cf. §5). Let a hundred formal systems bloom.