Virtue Epistemology and Epistemic Luck

The recent movement towards virtue–theoretic treatments of epistemological concepts can be understood in terms of the desire to eliminate epistemic luck. Significantly, however, it is argued that the two main varieties of virtue epistemology are responding to different types of epistemic luck. In particular, whilst proponents of reliabilism–based virtue theories have been focusing on the problem of what I call "veritic" epistemic luck, non–reliabilism–based virtue theories have instead been concerned with a very different type of epistemic luck, what I call "reflective" epistemic luck. It is argued that, prima facie at least, both forms of epistemic luck need to be responded to by any adequate epistemological theory. The problem, however, is that one can best eliminate veritic epistemic luck by adducing a so–called safety–based epistemological theory that need not be allied to a virtue–based account, and there is no fully adequate way of eliminating reflective epistemic luck. I thus conclude that this raises a fundamental difficulty for virtue–based epistemological theories, on either construal.     

Virtue Epistemology and Epistemic Luck

The recent movement towards virtue–theoretic treatments of epistemological concepts can be understood in terms of the desire to eliminate epistemic luck. Significantly, however, it is argued that the two main varieties of virtue epistemology are responding to different types of epistemic luck. In particular, whilst proponents of reliabilism–based virtue theories have been focusing on the problem of what I call "veritic" epistemic luck, non–reliabilism–based virtue theories have instead been concerned with a very different type of epistemic luck, what I call "reflective" epistemic luck. It is argued that, prima facie at least, both forms of epistemic luck need to be responded to by any adequate epistemological theory. The problem, however, is that one can best eliminate veritic epistemic luck by adducing a so–called safety–based epistemological theory that need not be allied to a virtue–based account, and there is no fully adequate way of eliminating reflective epistemic luck. I thus conclude that this raises a fundamental difficulty for virtue–based epistemological theories, on either construal.     

Problems for virtue theories in epistemology

This paper identifies and criticizes certain fundamental commitments of virtue theories in epistemology. A basic question for virtues approaches is whether they represent a ‘third force’––a different source of normativity to internalism and externalism. Virtues approaches so-conceived are opposed. It is argued that virtues theories offer us nothing that can unify the internalist and externalist sub-components of their preferred success-state. Claims that character can unify a virtues-based axiology are overturned. Problems with the pluralism of virtues theories are identified––problems with pluralism and the nature of the self; and problems with pluralism and the goals of epistemology. Moral objections to virtue theory are identified––specifically, both the idea that there can be a radical axiological priority to character and the anti-enlightenment tendencies in virtues approaches. Finally, some strengths to virtue theory are conceded, while the role of epistemic luck is identified as an important topic for future work.     

Lucky achievement: virtue epistemology on the value of knowledge

Virtue epistemology argues that knowledge is more valuable than Gettierized belief because knowledge is an achievement, but Gettierized belief is not. The key premise in the achievement argument is that achievement is apt (successful because competent) and Gettierized belief is inapt (successful because lucky). I first argue that the intuition behind the achievement argument is based wrongly on the fact that ‘being successful because lucky’ implicates ‘being not competent enough’. I then offer an argument from moral luck to argue that virtue epistemologists should maintain that knowledge is no more valuable than Gettierized belief.     

Dispositional optimism and luck attributions: Implications for philosophical theories of luck

We conducted two studies to determine whether there is a relationship between dispositional optimism and the attribution of good or bad luck to ambiguous luck scenarios. Study 1 presented five scenarios that contained both a lucky and an unlucky component, thereby making them ambiguous in regard to being an overall case of good or bad luck. Participants rated each scenario in toto on a four-point Likert scale and then completed an optimism questionnaire. The results showed a significant correlation between optimism and assignments of luck: more optimistic people rated the characters in the ambiguous scenarios as more lucky while more pessimistic people rated the same characters in the same scenarios as more unlucky. Study 2 separated the good and bad luck components of the study 1 scenarios and presented the components individually to a new group of participants. Participants rated the luckiness of each component on the same four-point scale and then completed the optimism questionnaire. We found that the luckiness of the bad luck component could be significantly predicted by their level of optimism. We discuss how these findings pose problems for philosophical accounts that treat luck as an objective property.     

Valuing Knowledge: A Deontological Approach

The fact that we ought to prefer what is comparatively more likely to be good, I argue, does, contrary to consequentialism, not rest on any evaluative facts. It is, in this sense, a deontological requirement. As such it is the basis of our valuing those things which are in accordance with it. We value acting (and believing) well, i.e. we value acting (and believing) as we ought to act (and to believe). In this way, despite the fact that our interest in justification depends on our interest in truth, we value believing with justification on non-instrumental grounds. A deontological understanding of justification, thus, solves the Value of Knowledge Problem.

Epistemic luck and the generality problem

Epistemic luck has been the focus of much discussion recently. Perhaps the most general knowledge-precluding type is veritic luck, where a belief is true but might easily have been false. Veritic luck has two sources, and so eliminating it requires two distinct conditions for a theory of knowledge. I argue that, when one sets out those conditions properly, a solution to the generality problem for reliabilism emerges.

Positive psychology and virtue: Values in action

ABSTRACT

This paper provides an overview of the issues and themes that were discussed on an interdisciplinary panel which occurred at the American Philosophical Association’s pacific division meeting in April of 2017. The panel focused on the connections between the VIA classification of virtues and character strengths in psychology and virtues and the Aristotelian approach to virtue in philosophy. Three key themes emerged from the papers presented at this panel: 1) the nature of the relationship between virtues and character strengths on the VIA model; 2) the extent to which the conceptions of virtues and character strengths are best understood as universal or culturally-embedded; and 3) the reliability of using self-report measurements to measure character strengths. This paper serves to frame papers that resulted from that panel and were incorporated into this special issue of the Journal of Positive Psychology.     

Shu and zhong as the virtue of the Golden Rule: a Confucian contribution to contemporary virtue ethics

I aim to show how Confucian philosophy can contribute to the contemporary resurgence of virtue ethics education by arguing that it has the resource to address a lacuna in Aristotelian ethics. Aristotelian ethics, which is arguably the main resource of contemporary virtue ethics, lacks a virtue that corresponds to the notion of loving each person as one’s self or the Golden Rule. To be more precise, Aristotelian ethics has no virtue about loving all people as one’s self, although philia comes close but is precisely limited because it lacks universality. However, I believe that Dai Zhen’s interpretation of the Confucian virtues of shu and zhong does have this universal scope which philia lacks. For Dai, the ground for loving another is not any characteristic that a particular group of people have in common, such as, in the case of philia, being virtuous. Rather, the ground is universal human nature itself.     

The conflicts of postmodern and traditional epistemologies in curricular reform: A dialogue

A radical opponent of Western higher education asserts that its pedagogy and content depend on belief in objective truth and knowledge. This epistemology and education are attacked as exclusive and domineering toward women, minorities, and non-Westerners. The critic puts forward a pragmatist epistemology, leading to multi-cultural education aimed at social criticism and personal autonomy. The critic's dialogue with a defender of traditional epistemological ideas provides a critical introduction to the claims justifying many radical criticisms of Western curricula and pedagogy.     

Outlaw epistemologies: Resisting the viciousness of country music's settler ignorance

Settler colonial imaginaries are constructed through the repeated, intergenerational layering of settler ecologies onto Indigenous ecologies; they result in fortified ignorance of the land, Indigenous peoples, and the networks of relationality and responsibility that sustain co-flourishing. Kyle Whyte (2018) terms this fortification of settler ignorance vicious sedimentation. In this paper, we argue that Outlaw Country music plays important roles in sedimenting settler imaginaries. We begin by clarifying the epistemic dimensions of vicious sedimentation. We then explore specific cases where Outlaw Country songs function as epistemic scaffolding for maintaining and preserving deeply sedimented settler imaginaries. Finally, we conclude by considering ways of using country music as epistemic scaffolding for constructing resistant epistemologies, through the processes of trickster hermeneutics (Vizenor, 1999) and epistemic chronostratigraphy.     

Virtue epistemology and tacit cognitive processes in high-grade knowledge

Duncan Pritchard has recently argued that a certain brand of virtue epistemology, known as “virtue responsibilism”, cannot account for knowledge acquired through the use of tacit reasoning processes. I defend virtue responsiblism by showing that Pritchard's charge is founded on a mischaracterization of the view. Contra Pritchard, responsibilists do not demand that agents have complete access to the grounds for their beliefs in order to know. A closer examination of prominent accounts of virtue responsiblism, including Zagzebski's and Hookway's, reveals that the accessibility requirement is much weaker than Pritchard presumes. Zagzebski maintains that it is only intellectually virtuous motivations which drive the agent to adopt truth-conducive procedures and habits that must be accessible, rendering the agent responsible for her belief. Hookway writes that agents may display virtue not by actively monitoring or accessing each step of their deliberation, but by allowing deeply embedded intellectual traits to tacitly guide or shape their process of inquiry. Additional support for Hookway's claim comes from Dreyfus and Dreyfus's model of learning and mastery, which will be briefly discussed at the end. I conclude, therefore, that virtue responsibilists can accommodate knowledge acquired through nonreflectively accessible cognitive operations.     

Moral knowledge: some reflections on moral controversies, incompatible moral epistemologies, and the culture wars.

An authentic Christian bioethical account of abortion must take into consideration the conflicting epistemologies that separate Christian moral theology from secular moral philosophy. Moral epistemologies directed to the issue of abortion that fail to appreciate the orientation of morality to God will also fail adequately to appreciate the moral issues at stake. Christian accounts of the bioethics of abortion that reduce moral-theological considerations to moral-philosophical considerations will not only fail to appreciate fully the offense of abortion, but morally mislead. This article locates the bioethics of abortion within the theology of the Church of the first millennium, emphasizing that abortion was prohibited, whether or not one considered the embryo or fetus to be ensouled.     

Evidence for the role of self-priming in epistemic action: expertise and the effective use of memory

Epistemic actions are physical actions people take to simplify internal problem solving rather than to move closer to an external goal. When playing the video game Tetris, for instance, experts routinely rotate falling shapes more than is strictly needed to place the shapes. Maglio and Kirsh [Kirsh, D., & Maglio, P. (1994). On distinguishing epistemic from pragmatic action. Cognitive Science, 18, 513-549; Maglio, P. P. (1995). The computational basis of interactive skill. PhD thesis, University of California, San Diego] proposed that such actions might serve the purpose of priming memory by external means, reducing the need for internal computation (e.g., mental rotation), and resulting in performance improvements that exceed the cost of taking additional actions. The present study tests this priming hypothesis in a set of four experiments. The first three explored precisely the conditions under which priming produces benefits. Results showed that presentation of multiple orientations of a shape led to faster responses than did presentation of a single orientation, and that this effect depended on the interval between preview and test. The fourth explored whether the benefit of seeing shapes in multiple orientations outweighs the cost of taking the extra actions to rotate shapes physically. Benefits were measured using a novel statistical method for mapping reaction-time data onto an estimate of the increase in processing capacity afforded by seeing multiple orientations. Cost was measured using an empirical estimate of time needed to take action in Tetris. Results showed that indeed the increase in internal processing capacity obtained from seeing shapes in multiple orientations outweighed the time to take extra actions.     

Games of luck and games of chance: the effect of luck- versus chance-orientation on gambling decisions

Chance and luck are conceived as two distinct causal agents that effect different results. The present study examined the proposition that persons who habitually attribute the outcome of random events to chance (chance-oriented persons) and those who prefer to attribute such outcomes to luck (luck-oriented persons) cope differently with decision making under uncertainty. Chance-oriented persons decide according to given or estimated odds that define the decision problem. Luck-oriented persons, on the other hand, rely on self-attributions of personal luck, and ignore the probabilities of decision outcomes. The hypothesized qualitative difference between the approaches of chance- and luck-oriented persons to decision making under uncertainty was supported substantially by the findings. © 1998 John Wiley & Sons, Ltd.     

Beliefs around luck: Confirming the empirical conceptualization of beliefs around luck and the development of the Darke and Freedman beliefs around luck scale

The current study developed a multi-dimensional measure of beliefs around luck. Two studies introduced the Darke and Freedman beliefs around luck scale where the scale showed a consistent 4 component model (beliefs in luck, rejection of luck, being lucky, and being unlucky) across two samples (n = 250; n = 145). The scales also show adequate reliability statistics and validity by ways of comparison with other measures of beliefs around luck, peer and family ratings and expected associations with measures of personality, individual difference and well-being variables.     

Speaking for Ourselves: Feminist Methods and Community Psychology

Although feminist and community psychology share a number of epistemological and methodological perspectives that guide their respective theories and research practices, it has been argued that community psychology has not fully integrated a feminist perspective into the discipline. This paper examines how community psychology and feminist research methods might combine to help us better understand women's experiences without essentializing or universalizing those experiences. The authors offer a series of suggested directions for feminist research that may also prove promising for community psychology. Particular attention is paid to feminist social constructionist approaches insofar as they address the complex relationship between epistemology and methodology.     

Anger and the virtues: a critical study in virtue individuation

Aristotle and others suggest that a single virtue – ‘good temper’ – pertains specifically to anger. I argue that if good temper is a single virtue, it is constituted by aspects of a combination of other virtues. I present three categories of anger-relevant virtues – those that (potentially) dispose one to anger; those that delay, mitigate, and qualify anger; and those required for effortful anger control – and show how virtues in each category make distinct contributions to good temper. In addition to clarifying the relationship between anger and the virtues, my analysis has theoretical implications for virtue individuation more generally, and practical implications for character cultivation.