Is it Safe to Disagree?

This paper offers a new account of the epistemic significance of disagreement which is grounded in two assumptions; (i) that knowledge is the norm of belief and, (ii) that the safety condition is a necessary condition for knowledge. These assumptions motivate a modal definition of epistemic peerhood, which is much easier to operate on than the more traditional definitions of epistemic peerhood. The modal account of the epistemic significance of disagreement yields plausible results regarding cases of disagreement. Furthermore, it is able to tap into the intuitions that have motivated the conformist and the nonconformist positions and it locates a fruitful middle‐ground between these two conflicting positions. It will be shown that the conformist is correct in that cases of real peer disagreement force us to suspend our judgment. The reason for this is that in cases of real peer disagreement our beliefs fail to be safe. The nonconformist, on the other hand, is right in that disagreement in itself does not have any epistemic power. It is only by the grace of nature that we gain knowledge. The fact that someone disagrees with you does not mean that you do not have knowledge.     

The Problem of Verisimilitude and Counting Partially Identical Properties

In this paper I propose a solution to the qualitative version of David Miller's verisimilitude reversal argument. Miller (1974) shows that verisimilitude rankings are relative to language choice and hence, are not objective. My solution stems from a reply to an earlier solution proposed by Eric Barnes (1991). Barnes argues that the verisimilitude reversal problem can be solved by revealing an epistemic dimension. I show that Miller's problem cannot be solved by side-stepping foundational metaphysical claims as his epistemic solution suggests. Rather, a substantive metaphysical basis grounds identity relations among properties. The problem of verisimilitude cannot be solved without embracing the fundamental metaphysical distinctions between basic and composite properties that ground the relationship of partial identity among properties.     

From Piaget's Epistemic Subject to Pascual-Leone's Metasubject: Epistemic Transition in the Constructivist—Rationalist Theory of Cognitive Development

The explanation of the transition from one epistemic theory to another is an important part of Piaget's genetic epistemology. It is argued that this epistemic transition leads to a retrodictable orthogenetic tendency toward optimizing equilibration. The objective of this paper is to establish a relationship between Piaget's epistemic subject and Pascual-Leone's metasubject and to demonstrate that the postulation of the latter can be considered as an epistemic transition between two constructivist—rationalist theories, which leads to the development of a theory with greater explanatory power. Epistemic transition in this paper refers to a progressive problemshift (cf. Lakatos, 1970), between the theories of Piaget and Pascual-Leone. Piaget builds a “general model” by neglecting individual differences, that is, studies the epistemic subject, whereas Pascual-Leone by incorporating a framework for individual difference variables, studies the metasubject—the psychological organization of the epistemic subject. Empirical evidence is presented to demonstrate that Pascual-Leone's theory of constructive operators is a model of the psychological organism (the metasubject), which is at work inside Piaget's epistemic subject. Finally, it is concluded that the greater explanatory power of Pascual-Leone's theory can be interpreted as an epistemic transition between Piaget's epistemic subject and Pascual-Leone's metasubject.     

On the Epistemic Foundation for Iterated Weak Dominance: An Analysis in a Logic of Individual and Collective attitudes

This paper proposes a logical framework for representing static and dynamic properties of different kinds of individual and collective attitudes. A complete axiomatization as well as a decidability result for the logic are given. The logic is applied to game theory by providing a formal analysis of the epistemic conditions of iterated deletion of weakly dominated strategies (IDWDS), or iterated weak dominance for short. The main difference between the analysis of the epistemic conditions of iterated weak dominance given in this paper and other analysis is that we use a semi-qualitative approach to uncertainty based on the notion of plausibility first introduced by Spohn, whereas other analysis are based on a quantitative representation of uncertainty in terms of probabilities.     

Logics for Epistemic Programs

We construct logical languages which allow one to represent a variety of possible types of changes affecting the information states of agents in a multi-agent setting. We formalize these changes by defining a notion of epistemic program. The languages are two-sorted sets that contain not only sentences but also actions or programs. This is as in dynamic logic, and indeed our languages are not significantly more complicated than dynamic logics. But the semantics is more complicated. In general, the semantics of an epistemic program is what we call aprogram model. This is a Kripke model of ‘actions’,representing the agents' uncertainty about the current action in a similar way that Kripke models of ‘states’ are commonly used in epistemic logic to represent the agents' uncertainty about the current state of the system. Program models induce changes affecting agents' information, which we represent as changes of the state model, called epistemic updates. Formally, an update consists of two operations: the first is called the update map, and it takes every state model to another state model, called the updated model; the second gives, for each input state model, a transition relation between the states of that model and the states of the updated model. Each variety of epistemic actions, such as public announcements or completely private announcements to groups, gives what we call an action signature, and then each family of action signatures gives a logical language. The construction of these languages is the main topic of this paper. We also mention the systems that capture the valid sentences of our logics. But we defer to a separate paper the completeness proof. The basic operation used in the semantics is called the update product. A version of this was introduced in Baltag et al. (1998), and the presentation here improves on the earlier one. The update product is used to obtain from any program model the corresponding epistemic update, thus allowing us to compute changes of information or belief. This point is of interest independently of our logical languages. We illustrate the update product and our logical languages with many examples throughout the paper.     

On the factivity of implicit intersubjective knowledge

The concept of knowledge can be modelled in epistemic modal logic and, if modelled by using a standard modal operator, it is subject to the problem of logical omniscience. The classical solution to this problem is to distinguish between implicit and explicit knowledge and to construe the knowledge operator as capturing the concept of implicit knowledge. In addition, since a proposition is said to be implicitly known just in case it is derivable from the set of propositions that are explicitly known by using a certain set of logical rules, the concept of implicit knowledge is definable on the basis of the concept of explicit knowledge. In any case, both implicit and explicit knowledge are typically characterized as factive, i.e. such that it is always the case that what is known is also true. The aim of the present paper is twofold: first, we will develop a dynamic system of explicit intersubjective knowledge that allows us to introduce the operator of implicit knowledge by definition; secondly, we will show that it is not possible to hold together the following two theses: (1) the concept of implicit knowledge is definable along the lines indicated above and (2) the concept of implicit knowledge is factive.     

From the casino to the jungle

Clear-cut cases of decision-making under risk (known probabilities) are unusual in real life. The gambler’s decisions at the roulette table are as close as we can get to this type of decision-making. In contrast, decision-making under uncertainty (unknown probabilities) can be exemplified by a decision whether to enter a jungle that may contain unknown dangers. Life is usually more like an expedition into an unknown jungle than a visit to the casino. Nevertheless, it is common in decision-supporting disciplines to proceed as if reasonably reliable probability estimates were available for all possible outcomes, i.e. as if the prevailing epistemic conditions were analogous to those of gambling at the roulette table. This mistake can be called the tuxedo fallacy. It is argued that traditional engineering practices such as safety factors and multiple safety barriers avoid this fallacy and that they therefore manage uncertainty better than probabilistic risk analysis (PRA). PRA is a useful tool, but it must be supplemented with other methods in order not to limit the analysis to dangers that can be assigned meaningful probability estimates.     

Witchcraft, Relativism and the Problem of the Criterion

This paper presents a naturalistic response to the challenge of epistemic relativism. The case of the Azande poison oracle is employed as an example of an alternative epistemic norm which may be used to justify beliefs about everyday occurrences. While a distinction is made between scepticism and relativism, an argument in support of epistemic relativism is presented that is based on the sceptical problem of the criterion. A response to the resulting relativistic position is then provided on the basis of a particularist response to scepticism combined with a naturalistic approach to the warrant of epistemic norms. It is argued that it is possible to comparatively assess the ability of epistemic norms to lead to epistemic aims. As against the epistemic relativist, it is possible to provide an objective basis for the choice between alternative epistemic norms.     

Post-Truth,Hegemonic Discourse and the Psychoanalytic Task of Decentering

This paper offers a psychological definition of truth and construes subjectivity as evolving from dynamic tensions between conflicting truths that inhabit and structure the psyche. Exploring the epistemic multiplicity of the mind in philosophic and psychoanalytic terms, psychic malaise and hegemonic discourse are formulated in terms of the domination of particular truths at the expense of the repression and dissociation of others. In this context the concept of “post-truth” is discussed in terms of hegemony, discourse and a regressive tendency to grant truth a single definition that is consequently imposed on the psyche. A clinical vignette illustrates the creation of a transitional truth-space that reverses the exclusion of particular truths and engages in a truths dialogue on both inter- and intrasubjective levels.     

Epistemic Contextualism

Any contextualist approach to knowledge has to provide a plausible definition of the concept of context and spell out the mechanisms of context changes. Since it is the dynamics of context change that carry the main weight of the contextualist position, not every mechanism will be capable of filling that role. In particular, I argue that one class of mechanisms that is most popularly held to account for context changes, namely those that arise out of shifts of conversational parameters in discourses involving knowledge claims, are not suited to the job because they cannot account for the genuinely epistemic nature of the context shift. A form of epistemic contextualism that defines the context through the structure of our epistemic projects is suggested. Context changes in this account are linked to changes in the background assumptions operative in our epistemic projects and the methods used to carry out our inquiries.     

Bolzano's deducibility and tarski's logical consequence

In this paper I argue that Bolzano's concept of deducibility and Tarski's concept of logical consequence differ with respect to their philosophical intent. I distinguish between epistemic and ontic approaches to logic, and argue that Bolzano's deducibility presupposes an epistemic approach, while Tarski's logical consequence presupposes an ontic approach.     

The Persistent Interlocutor

A Persistent Interlocutor (PI) is someone who, in argumentative contexts, does not cease to question her opponent’s premises. The epistemic relevance of the PI has been debated throughout the history of philosophy. Pyrrhonians famously claim that our inability to dialectically vindicate our claims against a PI implies scepticism. Adam Leite disagrees (2005). Michael Resorla argues that the debate is based on a false premise (2009). In this paper, I argue that these views all fail to accurately account for the epistemic relevance of the PI. I then briefly present an account that aims to do better in this regard, based on the modal notion of safety. On the account proposed, the PI does not violate epistemic or dialectical norms. Rather, her behaviour tends to be epistemically perverse in the sense that it wastes cognitive resources. Perhaps surprisingly, this defect turns out not to be unique to the PI.

     

Bocheński on authority

Józef Maria Bocheński introduced an important distinction between deontic and epistemic authority. A typical example of epistemic authority is the relation of a teacher to his students; a typical example of deontic authority is the relation between an employer and his employee. The difference between the two lies in domains of authority: declarative sentences make up the domain in the case of epistemic authority, orders—in the domain of deontic authority. In the article, I analyze in detail the concepts of the two kinds of authority and propose some new explications. The concept of epistemic authority is distinguished from the concept of infallibility and expertise; and the concept of deontic authority is distinguished from the concept of sovereign. I interpret various kinds of deontic authority in the light of the theory of imperative sentences. The concepts of gradation and de-gradation of authority are introduced and explicated.     

Epistemic emotions: Cognitive underpinnings and relations with metacognitive feelings

The aim of this paper is to review research on epistemic emotions in learning. The emphasis is not only on the cognitive states that give rise to epistemic emotions but also on the dynamics of epistemic emotions in complex learning situations. The interrelations between epistemic emotions and their interactions with affective states and metacognitive experiences are also explored. The position put forth is that epistemic emotions are triggered by cognitive states involving discrepancy, or conflict, between active schemas and incoming information, or gap in one's knowledge. However, each of the epistemic emotions has its specific triggering conditions that differentiate it from the others. Changing conditions during a cognitive endeavor impact the intensity as well as the interrelations between epistemic emotions. Also, there are relations between epistemic emotions and metacognitive experiences such as feeling of difficulty or confidence, albeit not so strong. The implications for future research are discussed.     

The immersive spatiotemporal hallucination model of dreaming

The paper proposes a minimal definition of dreaming in terms of immersive spatiotemporal hallucination (ISTH) occurring in sleep or during sleep–wake transitions and under the assumption of reportability. I take these conditions to be both necessary and sufficient for dreaming to arise. While empirical research results may, in the future, allow for an extension of the concept of dreaming beyond sleep and possibly even independently of reportability, ISTH is part of any possible extension of this definition and thus is a constitutive condition of dreaming. I also argue that the proposed ISTH model of dreaming, in conjunction with considerations on the epistemic relationship between dreaming and dream reports, raises important questions about the extent to which dreams typically involve a detailed body representation—an assumption that plays an important role in philosophical work on dreaming. As a commonly accepted definition of dreaming is lacking in current dream research, the ISTH model, which integrates conceptual analysis and epistemological considerations with results from empirical research, is an important contribution to this field. By linking dreaming to felt presence, full-body illusions, and autoscopic phenomena such as out-of-body experiences in wakefulness and in the hypnagogic state, the ISTH model of dreaming also helps integrate dream research, both theoretically and experimentally, with the study of other altered states of consciousness involving hallucinations. It makes straightforward and investigable predictions by claiming that all of these experiences have amodal spatiotemporal hallucinations as their common denominator. Finally, it is theoretically relevant for the philosophical discussion on minimal phenomenal selfhood.     

Epistemic Presuppositions and their Consequences

Traditional epistemology has, in the main, presupposed that the primary task is to give a complete account of the concept knowledge and to state under what conditions it is possible to have it. In so doing, most accounts have been hierarchical, and all assume an idealized knower. The assumption of an idealized knower is essential for the traditional goal of generating an unassailable account of knowledge acquisition. Yet we, as individuals, fail to reach the ideal. Perhaps more important, we have epistemic goals not addressed in the traditional approach – among them, the ability to reach understanding in areas we deem important for our lives. Understanding is an epistemic concept. But how we obtain it has not traditionally been a focus. Developing an epistemic account that starts from a set of assumptions that differ from the traditional starting points will allow a different sort of epistemic theory, one on which generating understanding is a central goal and the idealized knower is replaced with an inquirer who is not merely fallible but working from a particular context with particular goals. Insight into how an epistemic account can include the particular concerns of an embedded inquirer can be found by examining the parallels between ethics and epistemology and, in particular, by examining the structure and starting points of virtue accounts. Here I develop several interrelated issues that contrast the goals and evaluative concepts that form the structure of both standard, traditional epistemological and ethical theories and virtue–centered theories. In the end, I sketch a virtue–centered epistemology that accords with who we are and how we gain understanding.     

Epistemic Presuppositions and their Consequences

Traditional epistemology has, in the main, presupposed that the primary task is to give a complete account of the concept knowledge and to state under what conditions it is possible to have it. In so doing, most accounts have been hierarchical, and all assume an idealized knower. The assumption of an idealized knower is essential for the traditional goal of generating an unassailable account of knowledge acquisition. Yet we, as individuals, fail to reach the ideal. Perhaps more important, we have epistemic goals not addressed in the traditional approach – among them, the ability to reach understanding in areas we deem important for our lives. Understanding is an epistemic concept. But how we obtain it has not traditionally been a focus. Developing an epistemic account that starts from a set of assumptions that differ from the traditional starting points will allow a different sort of epistemic theory, one on which generating understanding is a central goal and the idealized knower is replaced with an inquirer who is not merely fallible but working from a particular context with particular goals. Insight into how an epistemic account can include the particular concerns of an embedded inquirer can be found by examining the parallels between ethics and epistemology and, in particular, by examining the structure and starting points of virtue accounts. Here I develop several interrelated issues that contrast the goals and evaluative concepts that form the structure of both standard, traditional epistemological and ethical theories and virtue–centered theories. In the end, I sketch a virtue–centered epistemology that accords with who we are and how we gain understanding.     

EPISTEMIC ACTION,EXTENDED KNOWLEDGE,AND METACOGNITION

How should one attribute epistemic credit to an agent, and hence, knowledge, when cognitive processes include an extensive use of human or mechanical enhancers, informational tools, and devices which allow one to complement or modify one's own cognitive system? The concept of integration of a cognitive system has been used to address this question. For true belief to be creditable to a person's ability, it is claimed, the relevant informational processes must be or become part of the cognitive character of the agent, as a result of a process of enculturation. We argue that this view does not capture the role of sensitivity to epistemic norms in forming true beliefs. An analysis of epistemic actions, basic and extended, is proposed as offering an appropriate framework for crediting an agent with knowledge.