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121.
Sanford C. Goldberg 《Synthese》2013,190(7):1189-1207
This paper discusses the epistemic outcomes of following a belief-forming policy of inclusiveness under conditions in which one anticipates systematic disagreement with one’s interlocutors. These cases highlight the possibility of distinctly epistemic costs of inclusiveness, in the form of lost knowledge of or a diminishment in one’s rational confidence in a proposition. It is somewhat controversial whether following a policy of inclusiveness under such circumstances will have such costs; this will depend in part on the correct account of the epistemic significance of disagreement (a topic over which there is some disagreement). After discussing this matter at some length, I conclude, tentatively, that inclusiveness under disagreement can have such epistemic costs. Still, I go on to argue, such costs by themselves would not rationalize substantial limitations on a broad policy of inclusiveness. Insofar as there are grounds for restricting how inclusive one should be in belief-formation, these grounds will not be epistemic, but instead will reflect the practical costs—the time, effort, and resource costs to the subject—of following such a policy. 相似文献
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Sanford Shieh 《Erkenntnis》2000,52(1):109-115
123.
Sanford Levy 《Philosophia》2015,43(4):1067-1080
Versions of internalism have played important roles in metaethics, for example, in defending irrealist options such as emotivism. However, internalism is itself as controversial as the views it is used to defend. Standard approaches to testing the view, such as thought experiments about amoralists, have failed to gain consensus. Michael Huemer offers a defense of internalism of a different kind which he calls the “argument from interpretation.” He presents the argument as one Humeans could embrace, but versions could be accepted by others, including Huemer himself. The argument begins from the assumption that a certain principle of charity is true and knowable a priori. But it can only be known a priori if internalism is true. Hence internalism is true. In this paper I argue that this important argument fails. My main objection makes use of recent work in empirical psychology. Huemer needs the principle of charity to be known a priori. I argue that rather than being an a priori issue, it is an empirical one and that the empirical evidence is strong enough to undermine his argument for internalism. 相似文献
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The expression of quantity is central to many acts of communication, both formal and casual. Expressions of quantity, whether in numbers and percentages or in language, are used to convey information about frequency, certainty, risk, and degrees of association. It has typically been supposed that the many linguistic expressions that convey quantities are merely vague ways of indicating information that would be better conveyed by numbers and percentages, whenever possible. However, we show that such a view is too simplistic and is misleading. Language expressions can be more informative than numerical information alone. Language expressions carry built-in perspectives that affect the inferences and decisions made by listeners and readers. We also show that information presented through numbers (e.g., the depiction of fat content of foods) is not necessarily neutral, but also induces perspective. Failure to recognize effects of perspective may have led to some false conclusions about how people attribute causation. 相似文献
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Anti-Individualism, Conceptual Omniscience, and Skepticism 总被引:1,自引:0,他引:1
Sanford C. Goldberg 《Philosophical Studies》2003,116(1):53-78
Given anti-individualism, a subjectmight have a priori (non-empirical)knowledge that she herself is thinking thatp, have complete and exhaustiveexplicational knowledge of all of the conceptscomposing the content that p, and yetstill need empirical information (e.g.regarding her embedding conditions and history)prior to being in a position to apply herexhaustive conceptual knowledge in aknowledgeable way to the thought that p. This result should be welcomed byanti-individualists: it squares with everythingthat compatibilist-minded anti-individualistshave said regarding e.g. the compatibility ofanti-individualism and basic self-knowledge;and more importantly it contains the crux of aresponse to McKinsey-style arguments againstanti-individualism. 相似文献
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Poor distress tolerance (DT) is considered an underlying facet of anxiety, depression, and a number of other psychological disorders. Mindfulness may help to increase DT by fostering an attitude of acceptance or nonjudgment toward distressing experiences. Accordingly, the present study examined the effects of a brief mindfulness training on tolerance of different types of distress, and tested whether trait mindfulness moderates the effect of such training. Undergraduates (n = 107) naïve to mindfulness completed a measure of trait mindfulness and underwent a series of stress tasks (cold pressor, hyperventilation challenge, neutralization task) before and after completing a 15-minute mindfulness training or a no-instruction control in which participants listened to relaxing music. Participants in the mindfulness condition demonstrated greater task persistence on the hyperventilation task compared to the control group, as well as a decreased urge to neutralize the effects of writing an upsetting sentence. No effect on distress ratings during the tasks were found. Overall trait mindfulness did not significantly moderate task persistence, but those with lower scores on the act with awareness facet of mindfulness demonstrated greater relative benefit of mindfulness training on the hyperventilation challenge. Mediation analyses revealed significant indirect effects of mindfulness training on cold pressor task persistence and urges to neutralize through the use of the nonjudge and nonreact facets of mindfulness. These results suggest that a brief mindfulness training can increase DT without affecting the subjective experience of distress. 相似文献