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891.
Haim Gaifman 《Synthese》2011,179(3):501-502
892.
Elliott Sober 《Synthese》2011,181(1):3-21
This paper is a sympathetic critique of the argument that Reichenbach develops in Chap. 2 of Experience and Prediction for the thesis that sense experience justifies belief in the existence of an external world. After discussing his attack
on the positivist theory of meaning, I describe the probability ideas that Reichenbach presents. I argue that Reichenbach
begins with an argument grounded in the Law of Likelihood but that he then endorses a different argument that involves prior
probabilities. I try to show how this second step in Reichenbach’s approach can be strengthened by using ideas that have been
developed recently for understanding causation in terms of the idea of intervention. 相似文献
893.
Frederick Eberhardt 《Synthese》2011,181(1):125-136
Hans Reichenbach is well known for his limiting frequency view of probability, with his most thorough account given in The Theory of Probability in 1935/1949. Perhaps less known are Reichenbach’s early views on probability and its epistemology. In his doctoral thesis
from 1915, Reichenbach espouses a Kantian view of probability, where the convergence limit of an empirical frequency distribution
is guaranteed to exist thanks to the synthetic a priori principle of lawful distribution. Reichenbach claims to have given
a purely objective account of probability, while integrating the concept into a more general philosophical and epistemological
framework. A brief synopsis of Reichenbach’s thesis and a critical analysis of the problematic steps of his argument will
show that the roots of many of his most influential insights on probability and causality can be found in this early work. 相似文献
894.
Maria van der Schaar 《Synthese》2011,180(3):391-417
The notion of cognitive act is of importance for an epistemology that is apt for constructive type theory, and for epistemology
in general. Instead of taking knowledge attributions as the primary use of the verb ‘to know’ that needs to be given an account
of, and understanding a first-person knowledge claim as a special case of knowledge attribution, the account of knowledge
that is given here understands first-person knowledge claims as the primary use of the verb ‘to know’. This means that a cognitive
act is an act that counts as cognitive from a first-person point of view. The method of linguistic phenomenology is used to
explain or elucidate our epistemic notions. One of the advantages of the theory is that an answer can be given to some of
the problems in modern epistemology, such as the Gettier problem. 相似文献
895.
Douglas Walton 《Synthese》2011,179(3):377-407
This paper argues that some traditional fallacies should be considered as reasonable arguments when used as part of a properly
conducted dialog. It is shown that argumentation schemes, formal dialog models, and profiles of dialog are useful tools for
studying properties of defeasible reasoning and fallacies. It is explained how defeasible reasoning of the most common sort
can deteriorate into fallacious argumentation in some instances. Conditions are formulated that can be used as normative tools
to judge whether a given defeasible argument is fallacious or not. It is shown that three leading violations of proper dialog
standards for defeasible reasoning necessary to see how fallacies work are: (a) improper failure to retract a commitment,
(b) failure of openness to defeat, and (c) illicit reversal of burden of proof. 相似文献
896.
Hannes Leitgeb 《Synthese》2011,179(2):339-350
This is a personal, incomplete, and very informal take on the role of logic in general philosophy of science, which is aimed at a broader audience. We defend and advertise the application of logical methods in philosophy of science, starting with the beginnings in the Vienna Circle and ending with some more recent logical developments. 相似文献
897.
Peter Nilsson 《Philosophia》2011,39(1):125-144
Compassion is often described in terms of suffering. This paper investigates the nature of this suffering. It is argued that
compassion involves suffering of a particular kind. To begin with a case is made for the negative claim that compassion does
not involve an ordinary, or afflictive, suffering over something. Secondly, it is argued that the suffering of compassion
is a suffering for someone else’s sake: If you feel compassion for another person, P, then you suffer over P:s suffering for
P:s sake, and if that is all you do, then you are not affected with an afflictive suffering over something. The final section
identifies and addresses a problem concerning self-pity, and a suggestion is made on how to specify the proposed account so
as to cover both self-directed and other-directed compassion. 相似文献
898.
We show that the contemporary debate surrounding the question “What is the norm of assertion?” presupposes what we call the quantitative view, i.e. the view that this question is best answered by determining how much epistemic support is required to warrant assertion. We consider what Jennifer Lackey (2010) has called cases of isolated second-hand knowledge and show—beyond what Lackey has suggested herself—that these cases are best understood as ones where a certain type of understanding, rather than knowledge, constitutes the required epistemic credential to warrant assertion. If we are right that understanding (and not just knowledge) is the epistemic norm for a restricted class of assertions, then this straightforwardly undercuts not only the widely supposed quantitative view, but also a more general presupposition concerning the universalisability of some norm governing assertion—the presumption (almost entirely unchallenged since Williamson’s 1996 paper) that any epistemic norm that governs some assertions should govern assertions—as a class of speech act—uniformly. 相似文献
899.
Adam D. Bailey 《Philosophia》2011,39(2):237-250
Grounded in what Alan Wertheimer terms the “nonworseness claim,” it is thought by some philosophers that what will be referred to herein as “better-than-permissible acts”—acts that, if undertaken, would make another or others better off than they would be were an alternative but morally permissible act to be undertaken—are necessarily morally permissible. What, other than a bout of irrationality, it may be thought, would lead one to hold that an act (such as outsourcing production to a “sweatshop” in a developing country) that produces more benefits for others than an act that is itself morally permissible (such as not doing business in the developing country at all) with respect to those same others, is not morally permissible? In this article, I argue that each of the two groups of philosophers that are most likely to accept the nonworseness claim—consequentialists and non-consequentialists—have reason to reject it, and thereby also have reason to reject the belief that better-than-permissible acts are necessarily morally permissible. 相似文献
900.
Michael T. McFall 《Philosophia》2011,39(4):657-672
The decision to get married, as well as choosing whom to marry, is of the utmost importance to most people. This decision
consists of many amoral considerations, but an ethical relationship arises when a promise is made, especially a vow that binds
for a lifetime and affects oneself, one’s spouse, one’s children, and society. This essay provides an account of ideal romantic
marriage, arguing that John Stuart Mill’s On Liberty provides an excellent foundation for constructing such an account. Neither dead dogma nor living truth is a healthy model
for marriage, so a hybrid model of marriage, living dogma, is developed. The importance of the marital vow becomes apparent
as the living dogma account is revealed, and this examination yields a model for how to decide when and whom to marry. 相似文献