Contrastivism and Lucky Questions

There’s something deeply right in the idea that knowledge requires an ability to discriminate truth from falsity. Failing to incorporate some version of the discrimination requirement into one’s epistemology generates cases of putative knowledge that are at best problematic. On the other hand, many theories that include a discrimination requirement thereby appear to entail violations of closure. This prima facie tension is resolved nicely in Jonathan Schaffer’s contrastivism, which I describe herein. The contrastivist take on relevant alternatives is implausible, however, and this then threatens to undermine contrastivism’s anti-skeptical results.

Understanding deceptive intentions behind pointing gestures in 12-15-month-old infants

We examined the comprehension of deceptive intentions revealed in searching task in infancy, on the theoretical basis of natural pedagogy and epistemic trust. The main findings showed that 12-15-month-old infants are able to discriminate the reliable and the deceptive actions of adults, but they do not generalize their previous experience in connection with a novel person, who is treated as a new reliable source of information.     

Implicit bias,confabulation, and epistemic innocence

In this paper I explore the nature of confabulatory explanations of action guided by implicit bias. I claim that such explanations can have significant epistemic benefits in spite of their obvious epistemic costs, and that such benefits are not otherwise obtainable by the subject at the time at which the explanation is offered. I start by outlining the kinds of cases I have in mind, before characterising the phenomenon of confabulation by focusing on a few common features. Then I introduce the notion of epistemic innocence to capture the epistemic status of those cognitions which have both obvious epistemic faults and some significant epistemic benefit. A cognition is epistemically innocent if it delivers some epistemic benefit to the subject which would not be attainable otherwise because alternative (less epistemically faulty) cognitions that could deliver the same benefit are unavailable to the subject at that time. I ask whether confabulatory explanations of actions guided by implicit bias have epistemic benefits and whether there are genuine alternatives to forming a confabulatory explanation in the circumstances in which subjects confabulate. On the basis of my analysis of confabulatory explanations of actions guided by implicit bias, I argue that such explanations have the potential for epistemic innocence. I conclude that epistemic evaluation of confabulatory explanations of action guided by implicit bias ought to tell a richer story, one which takes into account the context in which the explanation occurs.     

Preschoolers trust novel members of accurate speakers' groups and judge them favourably

By age 3, children track a speaker's record of past accuracy and use it as a cue to current reliability. Two experiments (N?=?95 children) explored whether preschoolers' judgements about, and trust in, the accuracy of a previously reliable informant extend to other members of the informant's group. In Experiment 1, both 3- and 4-year-olds consistently judged an animated character who was associated with a previously accurate speaker more likely to be correct than a character associated with a previously inaccurate speaker, despite possessing no information about these characters' individual records of reliability. They continued to show this preference one week later. Experiment 2 presented 4- and 5-year-olds with a related task using videos of human actors. Both showed preferences for members of previously accurate speakers' groups on a common measure of epistemic trust. This result suggests that by at least age 4, children's trust in speaker testimony spreads to members of a previously accurate speaker's group.     

Understanding the Brandenburger-Keisler Paradox

Adam Brandenburger and H. Jerome Keisler have recently discovered a two person Russell-style paradox. They show that the following configurations of beliefs is impossible: Ann believes that Bob assumes that Ann believes that Bob’s assumption is wrong. In [7] a modal logic interpretation of this paradox is proposed. The idea is to introduce two modal operators intended to represent the agents’ beliefs and assumptions. The goal of this paper is to take this analysis further and study this paradox from the point of view of a modal logician. In particular, we show that the paradox can be seen as a theorem of an appropriate hybrid logic. Special Issue Formal Epistemology II. Edited by Branden Fitelson     

Can Religious Beliefs be Justified Pragmatically?

One cannot prove the truth of theological statement, but perhaps one can justify believing them because of the good consequences of doing so. It is irrational to believe statements of which there are good reasons to think false, but those of which there is some, albeit inconclusive, evidence can be believed for pragmatic reasons. However, in the interest of simplicity, it must not be possible to achieve those good consequences without such faith. John Bishop and others have argued that one need only assume theological statements to be true to enjoy the good consequences of a religious life, but in fact, faith is needed for most of these consequences to be achieved.

A logical expression of reasoning

A non-monotonic logic, the Logic of Plausible Reasoning (LPR), capable of coping with the demands of what we call complex reasoning, is introduced. It is argued that creative complex reasoning is the way of reasoning required in many instances of scientific thought, professional practice and common life decision taking. For managing the simultaneous consideration of multiple scenarios inherent in these activities, two new modalities, weak and strong plausibility, are introduced as part of the Logic of Plausible Deduction (LPD), a deductive logic specially designed to serve as the monotonic support for LPR. Axiomatics and semantics for LPD, together with a completeness proof, are provided. Once LPD has been given, LPR may be defined via a concept of extension over LPD. Although the construction of LPR extensions is first presented in standard style, for the sake of comparison with existing non-monotonic formalisms, alternative more elegant and intuitive ways for constructing non-monotonic LPR extensions are also given and proofs of their equivalence are presented.     

Anti-luck epistemology

In this paper, I do three things. First, I offer an overview of an anti-luck epistemology, as set out in my book, Epistemic Luck (Oxford University Press, Oxford 2005). Second, I attempt to meet some of the main criticisms that one might level against the key theses that I propose in this work. And finally, third, I sketch some of the ways in which the strategy of anti-luck epistemology can be developed in new directions.