Justified Judging

Traditional approaches to epistemology have sought, unsuccessfully, to define knowledge in terms of justification. I follow Timothy Williamson in arguing that this is misconceived and that we should take knowledge as our fundamental epistemological notion. We can then characterise justification as a certain sort of approximation to knowledge. A judgement is justified if and only if the reason (if there is one) for a failure to know is to be found outside the subject's mental states; that is, justified judging is possible knowing (where one world accessible from another if and only if they are identical with regard to a subject's antecedent mental states and judgement forming processes). This view is explained and defended.     

Truly Justified Belief

I defend the view that justified belief is preferable to plain belief only because the former enhances the likelihood that the belief is true: call that sort of justification truth-linked. A collection of philosophical theories either state outright that this is not so, imply it via other doctrines, or adopt a notion of truth that renders the link innocuous. The discussion proceeds as follows. Issues and various positions are outlined, and needed qualifications are entered (parts I-III). We then note general shortcomings of all views rejecting the truth-link, and critically examine a powerful thought experiment underlying the rejection (part IV). In the final sections we explore two other challenges to the truth-link. First (part V), we consider forms of idealized justification theory that would imply the independence of justification from the relevant sort of truth conduciveness; next (part VI) we investigate a view, Pragmatism, which maintains that epistemic justification is sanctioned by ends other than a tendency towards truth.     

Humean Justified Belief

Orthodoxy has it that Hume was a sceptic with respect to justified beliefs about matters of fact. Tom Beauchamp, Alexander Rosenberg and Michael Costa have argued in the face of this traditional interpretation by proposing that Hume held something like an account of justification according to which we do sometimes justifiedly believe matters of fact. I consider the arguments raised by these authors, and argue that though they are correct in suggesting that Hume sketched considerations distinguishing beliefs as more or less justified, they have misunderstood Hume in certain critical respects.     

Justified Belief from Unjustified Belief

Under what conditions is a belief inferentially justified? A partial answer is found in Justification from Justification (JFJ): a belief is inferentially justified only if all of the beliefs from which it is essentially inferred are justified. After reviewing some important features of JFJ, I offer a counterexample to it. Then I outline a positive suggestion for how to think about inferentially justified beliefs while still retaining a basing condition. I end by concluding that epistemologists need a model of inferentially justified belief that is more permissive and more complex than JFJ.     

Why the Capability Approach is Justified

abstract   Sen and Nussbaum's capability approach has in the past twenty years become an increasingly popular and influential approach to issues in global justice. Its main tenet is that when assessing quality of life or asking what kind of policies will be more conducive to human development, we should look not to resources or preference satisfaction, but to what people are able to be and to do. This should then be measured against a more or less narrow conception of what any human being should be able to be and do, i.e. which functions are essentially human. To have a capability is to be able to function in that way. Thomas Pogge has recently argued that despite its many attractions, the capability approach did not present a sufficiently strong challenge to Rawlsian resourcism. In this paper, I address Pogge's criticisms of the capability approach, and I argue that from the point of view of Nussbaum's Aristotelian version of the approach, his objections are not successful.     

The Justified Infliction of Unjust Harm

I develop a distinction between the justness of inflicting a harm and the justness of the harm itself. I use this distinction to argue that Victim is permitted to inflict lethal harm upon Mistaken Threats: characters whom Victim justifiably, but mistakenly, believes pose a threat to his life. Since Victim cannot distinguish Mistaken Threats from Genuine Threats, whom Victim is permitted to kill, a theory of permissible defence can be action-guiding only if it grants identical permissions in both cases.     

Skepticism and the Vagaries of Justified Belief

Philosophical Studies -     

Appearances,Rationality, and Justified Belief

One might think that its seeming to you that p makes you justified in believing that p. After all, when you have no defeating beliefs, it would be irrational to have it seem to you that p but not believe it. That view is plausible for perceptual justification, problematic in the case of memory, and clearly wrong for inferential justification. I propose a view of rationality and justified belief that deals happily with inference and memory. Appearances are to be evaluated as ‘sound’ or ‘unsound.’ Only a sound appearance can give rise to a justified belief, yet even an unsound appearance can ‘rationally require’ the subject to form the belief. Some of our intuitions mistake that rational requirement for the belief’s being justified. The resulting picture makes it plausible that there are also unsound perceptual appearances. I suggest that to have a sound perceptually basic appearance that p, one must see that p.     

Justified Belief: Knowledge First‐Style

Recent knowledge first epistemology features a number of different accounts of justified belief, including a knowledge first reductionism according to which to believe justifiably is to know Sutton ( 2005, 2007 ), Littlejohn (Forthcoming a, b), Williamson ( 2000 , 2010 ), a knowledge first version of accessibilism Millar ( 2010 ) and a knowledge first version of mentalism Bird ( 2007 ). This paper offers a knowledge first version of virtue epistemology and argues that it is preferable to its knowledge first epistemological rivals: only knowledge first virtue epistemology manages to steer clear of a number of problems that its competition encounters.     

Justified indulgence: self-licensing effects on caloric consumption

Objective: Research on self-licensing, i.e. employing justifications to give into temptation, largely consists of studies examining dichotomous food choices (healthy vs. unhealthy), while evidence for its effects on how much (unhealthy) food is consumed remains scarce. The present studies aimed to demonstrate self-licensing effects on caloric consumption in both lab (Study 1 & 2) and field setting (Study 3).

Design: In all studies, female student samples were recruited. They either received a justification cue (license condition) or not (control condition), after which they could eat freely from unhealthy snacks (Study 1, N?=?85 and Study 2, N?=?95) or choose a snack for direct consumption at a take-out lunch place (Study 3, N?=?110).

Main outcome measures: Caloric value of consumed snacks (Study 1 and 2) and chosen snack (Study 3).

Results: In all studies, caloric consumption was higher in the license condition compared to the control condition: Participants ate more of the provided unhealthy snacks (Study 1 and 2) and chose a snack of higher caloric value (Study 3).

Conclusions: The present research corroborates self-licensing as an important factor in the consumption of unhealthy foods by employing more ecologically valid outcomes.