Knowledge-How,Abilities, and Questions

The debate about the nature of knowledge-how is standardly thought to be divided between intellectualist views, which take knowledge-how to be a kind of propositional knowledge, and anti-intellectualist views, which take knowledge-how to be a kind of ability. In this paper, I explore a compromise position—the interrogative capacity view—which claims that knowing how to do something is a certain kind of ability to generate answers to the question of how to do it. This view combines the intellectualist thesis that knowledge-how is a relation to a set of propositions with the anti-intellectualist thesis that knowledge-how is a kind of ability. I argue that this view combines the positive features of both intellectualism and anti-intellectualism.     

A dispositional account of practical knowledge

Is knowledge-how, or “practical” knowledge, a species of knowledge-that, or “theoretical” knowledge? There is no comfortable position to take in the debate around this question. On the one hand, there are counterexamples against the anti-intellectualist thesis that practical knowledge is best analysed as an ability. They show that having an ability to ? is not necessary for knowing how to ?. On the other hand, the intellectualist analysis of practical knowledge as a subspecies of theoretical knowledge is threatened by its own set of counterexamples, which convincingly establish that practical knowledge lacks many of the typical characteristics of theoretical knowledge. Most strikingly it does not even appear to require a belief. In this paper, I develop an account of practical knowledge that avoids these counterexamples. It also manages to preserve both the status of such knowledge as a cognitive achievement and its apparently close conceptual relation to abilities. I start with the counterexamples against the necessity of abilities for practical knowledge and show that they fail because they underestimate the cognitive demands of attempts. I then make use of the logic of dispositions to bridge the gap that counterexamples against the necessity of abilities for practical knowledge open. It is argued that, instead of the ability to ?, it is a specific disposition to have the ability to ? that constitutes practical knowledge about ?. The resulting theory is an anti-intellectualist position that preserves essential intellectualist motivations and thus should be satisfactory for proponents of both views.     

The intelligent reflex

ABSTRACT

The seeming distinction between motor and cognitive skills has hinged on the fact that the former are automatic and non-propositional (knowing-how), whereas the latter are slow and deliberative (knowing-that). Here, the physiological and behavioral phenomenon of long-latency stretch reflexes is used to show that “knowing-that” can be incorporated into “knowing-how,” either immediately or through learning. The experimental demonstration that slow computations can, with practice, be cached for fast retrieval, without the need for re-computation, dissolves the intellectualist/anti-intellectualist distinction: All complex human tasks, at any level of expertise, are a combination of intelligent reflexes and deliberative decisions.     

Time,tense and special relativity

In this essay I address the issue of whether Einstein's Special Theory of Relativity counts against a tensed or “A-series” understanding of time. Though this debate is an old one, it continues to be lively with many prominent authors recently arguing that a genuine A-series is compatible with a relativistic world view. My aim in what follows is to outline why Special Relativity is thought to count against a tensed understanding of time and then to address the philosophical attempts to reconcile the two theories. I conclude that while modern physics on its own does not rule out the possibility of a real A-series, the combination of Einstein's theory and the philosophical arguments against tense is decisive. The upshot is that the tenseless or “B-series” view of time is the best one.     

Memory belief is weak

Recently there has been extensive debate over whether “belief is weak”, viz, whether the epistemic standard for belief is lower than for assertion or knowledge. While most current studies focus on notions such as “ordinary belief” and “outright belief”, this paper purports to advance this debate by investigating a specific type of belief; memory belief. It is argued that (outright) beliefs formed on the basis of episodic memories are “weak” due to two forms of “entitlement inequality”. My key argument is thus twofold. First, by rejecting the epistemic theory of memory, I argue that one can be entitled to belief but not to knowledge. Second, by scrutinising a recent defence of the belief norm of assertion, it will be demonstrated that belief is weaker than assertion, as long as we expect one to match words with deeds.     

The Structure of Practical Expertise

Anti-intellectualists in epistemology argue for the thesis that knowing-how is not a species of knowing-that, and most of them tend to avoid any use of the notion “knowing-that” in their explanation of intelligent action on pain of inconsistency. Intellectualists tend to disprove anti-intellectualism by showing that the residues of knowing-that remain in the anti-intellectualist explanation of intelligent action. Outside the field of epistemology, some philosophers who try to highlight the nature of their explanation of intelligent action in certain fields, such as ethics, tend to classify themselves as intellectualist simply because they appeal to the notion of knowing-that in their explanation. In a word, the idea of knowing-that is harmful to the anti-intellectualist explanation of intelligent action, whether from an insider or outsider perspective. In this paper, I argue that these tendencies are unjustified because they are based on an unclear conception of anti-intellectualism. I shall use Gilbert Ryle’s anti-intellectualism as a paradigm with which to describe anti-intellectualism and to illustrate why the notion of knowing-that is not harmful to but is, on the contrary, beneficial to the anti-intellectualist explanation of intelligent action. If my explication of Ryle’s anti-intellectualism is correct, then most anti-intellectualists in the literature blindly worry about the notion of knowing-that, most intellectualists fire into the wrong flock, and some philosophers outside epistemology mischaracterize their own position.     

Consistent egoists and situation managers: two problems for situationism

According to philosophical “situationism”, psychological evidence shows that human action is typically best explained by the influence of situational factors and not by “global” and robust character traits of the agent. As a practical implication of their view, situationists recommend that efforts in moral education be shifted from character development to situation management. Much of the discussion has focused on whether global conceptions of virtue and character, and in particular Aristotelian virtue ethics, can be defended against the situationist challenge. After several rounds of debate, both sides claim victory, and they seem to have reached a stalemate. In this paper, I refocus the debate on the arguments offered in support of situationism itself. I argue that two serious problems have so far gone unnoticed in the literature. First, the argument in support of situationism is unsound. It is based on evidence that agents’ morally relevant behavior reliably covaries with morally irrelevant situational variables. Using the example of egoism, I show that this evidence does not warrant the situationist inference because the evidence permits a plausible alternative interpretation. Second, I argue that the situationists’ advocacy of situation management is at odds with their core thesis because situation management requires exactly the type of agency they reject as unrealistic.     

Knowing things and going places

When I say “I know Sarah,” or “I know Berlin,” what sort of knowledge am I claiming? Such knowledge of a particular is, I claim, not reducible to either propositional knowledge-that or to traditional physical know-how. Mere, bare knowledge by acquaintance also does not capture the kind of knowledge being claimed here. Using knowledge of a place as my central example, I argue that this kind of knowledge-of, or “objectual knowledge” as it is sometimes called, is of a distinctive epistemological sort. It is a genre of inherently first-personal aesthetic knowledge, but it also, like know-how, involves active skill. I end by exploring a couple of classic problems in aesthetic epistemology, applied to the case of knowledge-of as active aesthetic knowledge.     

Methods,minds, memory,and kinds

ABSTRACT

The acquisition of a skill, or knowledge-how, on the one hand, and the acquisition of a piece of propositional knowledge on the other, appear to be different sorts of epistemic achievements. Does this difference lie in the nature of the knowledge involved, marking a joint between knowledge-how and propositional knowledge? Intellectualists say no: All knowledge is propositional knowledge. Anti-intellectualists say yes: Knowledge-how and propositional knowledge are different in kind. What resources or methods may we legitimately and fruitfully employ to adjudicate this debate? What is (or are) the right way(s) to show the nature of the knowledge knowers know? Here too there is disagreement. I defend the legitimacy of the anti-intellectualist appeal to cognitive neuroscientific findings against a recent claim that anti-intellectualists conflate the scientific categories of procedural and declarative knowledge with the mental kinds of skill (knowledge-how) and propositional knowledge, respectively. I identify two kinds of arguments for this claim and argue that neither succeeds.     

The temporal orientation of memory: It's time for a change of direction

Common wisdom, philosophical analysis and psychological research share the view that memory is subjectively positioned toward the past: specifically, memory enables one to become re-acquainted with the objects and events of his or her past. In this paper I call this assumption into question. As I hope to show, memory has been designed by natural selection not to relive the past, but rather to anticipate and plan for future contingencies – a decidedly future-oriented mode of subjective temporality. This is not to say memory makes no reference to the past. But, I argue, past-oriented subjectivity is a by-product of a system designed by natural selection to help us face and respond to the “now and the next”. I discuss the implications of the proposed temporal realignment for research agendas as well as the potential limitations of measures designed to explore memory by focusing on its retentive capabilities.     

The colour of AIDS

Abstract

The African debate on HIV/AIDS has been approached in terms that either foreground its biomedical implications, on the one hand, or its economic challenges, on the other. From the biomedical perspective, HIV/AIDS is a health problem, calling for appropriate behaviour modification strategies; from the economic perspective, however, HIV/AIDS in Africa is viewed as a structural effect of capitalist-induced poverty. This article aims at providing a philosophical basis for understanding the African debate on HIV/AIDS. Its primary contention is that, in order to understand the African experience of HIV/AIDS, we need to overcome the crippling legacy of the modernist-colonialist discourse on Africa, in which “reason” is invariably regarded as the exclusive privilege of the (“white”) Western philosophical “mind”.     

Psychoanalytic action explanation

Psychoanalysis is concerned with neurotic behaviour that counts as an action if one takes into account “repressed” mental states. Freud's paradigmatic examples are a challenge for philosophical theories of action explanation. The main problem is that such symptomatic behaviour is, in a characteristic way, irrational. In line with standard interpretations, I will recap that psychoanalytic action explanation is not in accordance with Davidson's classical reason-explanation model, and I will recall that Freud's unconsciousness is not a second mind with its own rationality but that it is non-propositional in character. However, I then will argue that this characterization is not discriminating enough to explain the dynamical unconscious and overlooks the crucial role of “counter-cathexis”. With counter-cathexis the relevant desire turns out to be a complex with two inseparable aspects (“double-aspect view”), so that the causing belief–desire pair is still part of the space of reasons, although it cannot rationalize the behaviour. Psychoanalytic action explanation is hence still Davidsonian, albeit in a modified way.     

Hannah Arendt,evil and the eradication of thought

Evil deeds may be committed intentionally or out of madness, but it is those who follow orders that present us with the most complex moral, philosophical and psychological questions. In writing about the banality of evil, Hannah Arendt argues that “in granting pardon, it is the person and not the crime that is forgiven; in rootless evil there is no person left whom one could ever forgive.” Arendt postulates that “being a person” necessarily entails the acts of memory and thought. This paper explores Arendt’s ideas on memory and thought and how these processes can become subverted in the service of a higher order. Clinical material illustrates Whitmer’s idea of dissociation as an “impairment of subjectivity” as distinct from Freud’s view of dissociation as a form of repression. This shift in theoretical perspective sheds new light on our understanding of the totalitarian state of mind, i.e. of the mind of a “nobody”, and the conditions within which evil is committed.     

Radical internalism

In her paper “Radical Externalism”, Amia Srinivasan argues that externalism about epistemic justification should be preferred to internalism by those who hold a “radical” worldview (according to which pernicious ideology distorts our evidence and belief-forming processes). I share Srinivasan's radical worldview, but do not agree that externalism is the preferable approach in light of the worldview we share. Here I argue that cases informed by this worldview can intuitively support precisely the internalist view that Srinivasan challenges, offer two such cases, and explain away the externalist-friendly intuitions that Srinivasan's cases solicit. I then articulate and defend a “radical” internalism, arguing that internalists’ aversion to epistemic hubris and emphasis on subjecting one's beliefs to critical scrutiny are especially attractive in realistic cases involving multiple intersecting axes of oppression—that is, precisely the sort of case that permeates our social world. I also argue that externalism's lack of interest in action-guiding principles leaves it with little to offer us in the fight against epistemic oppression.     

Perspectives on Memory for Trauma and Cognitive Processes Associated with Dissociative Tendencies

Summary

Cognitive science approaches can inform research in traumatic stress studies by articulating separate scientific issues that may be relevant to understanding alterations in memory and awareness for trauma. This article will first address general issues about disrupted memory and “knowledge isolation” for trauma, as well as introduce specific aspects of “betrayal trauma theory” (Freyd 1994, 1996) that inform our understanding of memory impairment. According to betrayal trauma theory, a potent motivation for knowledge isolation (including amnesia, dissociation, and unawareness) in the face of trauma is to preserve apparently necessary human relationships in which betrayal occurs. Results from three recent laboratory investigations of cognitive processes associated with dissociative tendencies are summarized. These laboratory investigations suggest that the attentional capacities of high dissocators are impaired under conditions of selective attention, but not divided attention. Furthermore, in our laboratory tasks high dissocators have impaired memory for emotionally charged words associated with sexual assault and abuse (e.g., “incest”) but not neutral words, as compared with low dissociators. The findings suggest that high dissociators use divided attention and multi-tasking as a way to control the flow of information. Such a view is consistent with betrayal trauma theory. Though in its infancy, this research draws on cognitive science and observations of traumatic response and offers much promise.     

Evidence: wanted,alive or dead

This paper is meant to link the philosophical debate concerning the underdetermination of theories by evidence with a rather significant socio-political issue that has been taking place in Canada over the past few years: the so-called ‘death of evidence’ controversy. It places this debate within a broader philosophical framework by discussing the connection between evidence and theory; by bringing out the role of epistemic values in the so-called scientific method; and by examining the role of social values in science. While it should be admitted that social values play an important role in science, the key question for anyone who advocates this view is: what and whose values? The way it is answered makes an important epistemic difference to how the relation between evidence and theory is appraised. I first review various arguments for the claim that evidence underdetermines theory and shows their presuppositions and limitations, using conceptual analysis and historical examples. After broaching the relation between evidence and method in science by highlighting the need to incorporate epistemic values into the scientific method, my discussion focuses on recent arguments for the role of social values in science. Finally, I address the implications of the approach outlined for the current ‘death of evidence’ debate in Canada.     

Philosophical Intuition Is the Capacity to Recognize one’s Epistemic Position. An Old-Fashion Approach Based on Russell,Carnap, Wittgenstein,and Husserl

Philosophical intuition has become one of the most debated problems in recent years, largely due to the rise of the movement called experimental philosophy which challenged the conviction that philosophers have some special insight into abstract ideas such as being, knowledge, good and evil, intentional action, etc. In response to the challenge, some authors claim that there is a special cognitive faculty called philosophical intuition which delivers justification to philosophical theses, while some others deny it based on experimental results. A relatively smaller group of researchers aim at clarifying what the alleged intuition is. I follow the latter path. In this paper I argue that philosophical intuition is in the first place the capacity enabling one to what I refer to as the recognition of one’s epistemic position. The latter means becoming aware of the seemingly trivial “fact” that the way in which the world manifests itself depends on the cognitive apparatus one has, thereby propelling one to draw a distinction between appearances and reality. The recognition at stake is a very specific capacity to approach the world solely as it is experienced. This capacity, I argue, is the core and the defining feature of philosophical intuition. As part of my argumentation I also distinguish between the intuition in question and its different manifestations; and then introduce a novel notion of erotetic intuition. My argument is called “old-fashion” to emphasize the fact that I draw mostly on four figures who were pivotal in the twentieth- century philosophy and whose influence on the current debate concerning philosophical intuition should be, I believe, stronger than it is; I mean Russell, Carnap, Wittgenstein, and Husserl.

     

Joint know-how

When two agents engage in a joint action, such as rowing together, they exercise joint know-how. But what is the relationship between the joint know-how of the two agents and the know-how each agent possesses individually? I construct an “active mutual enablement” (AME) account of this relationship, according to which joint know-how arises when each agent knows how to predict, monitor, and make failure-averting adjustments in response to the behaviour of the other agent, while actively enabling the other to make such adjustments. I defend the AME account from three objections, and I then use this account as the platform for an examination of the reducibility (or otherwise) of joint know-how to joint propositional knowledge. A summative account of joint propositional knowledge is incompatible with the reduction of joint know-how to joint propositional knowledge, whereas a distributive account is not (although serious difficulties for any such reduction remain). I close by highlighting some open questions the AME account brings into view concerning the evolutionary origin and scaling up of joint know-how.

     

Modesty as Kindness

The trait of modesty has received significant philosophical attention in recent years. This is due, in part, to Julia Driver's claim that modesty is able to act as a counter‐example to intellectualist accounts of the nature of virtue. In this paper I engage with the debate about the nature of modesty by proposing a new account. ‘Modesty as kindness’ states that the trait of modesty ought to be considered as intimately connected with the more fundamental virtue of kindness. I set out the account, explain its benefits and defend it against possible objections. I then ask whether or not the intense focus on the trait of modesty has actually furthered our understanding of the nature of virtue more generally, and suggest that alternative approaches ought to be considered.