The regress of reasons threatens an epistemic agent’s right to claim that any beliefs are justified. In response, Peter Klein’s infinitism argues that an infinite series of supporting reasons of the right type not only is not vicious but can make for epistemic justification. In order to resist the sceptic, infinitism needs to provide reason to think that there is at least one justified belief in the world. Under an infinitist conception this involves showing that at least one belief is (...) supported by an infinite series of supporting reasons. This paper argues that showing this makes problems for the infinitist. The finite minds problem that prevents completion of an infinite series is well documented. This paper examines alternative attempts to provide evidence of infinity that the infinitist might take, whether by using a notion of justification without infinite reasons or by altering the notion of evidence. It concludes that both of these fail and consequently infinitism is unable to offer a solution to Agrippa’s trilemma. (shrink)

An agent’s belief in a proposition, E0, is justified by an infinite regress of deferred justification just in case the belief that E0 is justified, and the justification for believing E0 proceeds from an infinite sequence of propositions, E0, E1, E2, etc., where, for all n ≥ 0, En+1 serves as the justification for En. In a number of recent articles, Atkinson and Peijnenburg claim to give examples where a belief is justified by an infinite regress of deferred justification. I (...) argue here that there is no reason to regard Atkinson and Peijnenburg’s examples as cases where a belief is so justified. My argument is supported by careful consideration of the grounds upon which relevant beliefs are held within Atkinson and Peijnenburg’s examples. (shrink)

Abstract Epistemic infinitism is certainly not a majority view in contemporary epistemology. While there are some examples of infinitism in the history of philosophy, more work needs to be done mining this history in order to provide a richer understanding of how infinitism might be formulated internal to different philosophical frameworks. Accordingly, we argue that the philosophy of Emmanuel Levinas can be read as operating according to an ?impure? model of epistemic infinitism. The infinite obligation inaugurated by the ?face to (...) face encounter? with the Other yields an approach to the ethics of belief that accords with infinitism. This reading of Levinas brings his ethical thought into dialogue with contemporary epistemology as well as provides an historical example of infinitism within the current debates. (shrink)

Properly understood, foundationalism as a meta‐epistemic theory is consistent with skepticism. This article outlines five possible points of overlap between the two views, and shows that arguments against foundationalism posited on its inability to refute skepticism are improperly framed.

This article offers a limited defense of metaphysical “infinitism,” the view that there are, or might be, infinite chains of ontological dependence. According to a widespread presupposition, there must be an ultimate ground of being—most likely, a plurality of fundamental atoms. Contrary to this view, this article shows that metaphysical infinitism is internally coherent. In particular, a parallel with the debate concerning infinitism about epistemic justification is suggested, and an “emergence model” of being is put forward. According to the emergence (...) model, the being of any given entity gradually arises out of an infinite series of progressively less dependent entities—it is not wholly transmitted, as it were, from a basic, ungrounded level to all the dependent ones in a step-by-step fashion. Some objections are considered and rebutted. (shrink)

In this paper, I will present and defend an argument from the conditional character of inferential justification against the version of epistemic infinitism Klein advances. More specifically, after proposing a distinction between propositional and doxastic infinitism, which is based on a standard distinction between propositional and doxastic justification, I will describe in considerable detail the argument from conditionality, which is mainly an argument against propositional infinitism, and clarify some of its main underlying assumptions. There are various responses to be found (...) in Klein’s works to this argument, and my aim is to show that none of those responses can be plausibly held without infinitism losing its title to being a genuine non-skeptical alternative. (shrink)

Pragmatism, Experience, and the Given The doctrine of the Given is that subjects have direct non-inferential awareness of content of their experiences and apprehensions, and that some of a subject's beliefs are justified on the basis of that subject's awareness of her experiences and apprehensions. Pragmatist criticisms of the Given as a myth are shown here not only to be inadequate but to presuppose the Given. A model for a pragmatist account of the Given is then provided in terms of (...) refinements of Dewey's theory of experience. The doctrine of the Given is implicated in the functions of inquiry insofar as one must take it that experience is a source of justification. (shrink)

This article poses two regresses for justification of moral knowledge and discusses three models for moral epistemic infinitism that arise. There are moral infinitisms dependent on empirical infinitism, what are called “piggyback” moral infinitisms. There are substantive empiricist moral infinitisms, requiring infinite chains of descriptive facts to justify normative rules. These empiricist infinitisms are developed either as infinitist egoisms or as infinitist sentimentalisms. And, finally, there are substantive rationalist moral infinitisms, requiring infinite chains of normative reasons to justify moral rules. (...) Rationalist moral infinitism is posed as a mixed view integrating moral intuitions with the demand for justifying reasons. (shrink)

Epistemic infinitism is the view that infinite series of inferential relations are productive of epistemic justification. Peirce is explicitly infinitist in his early work, namely his 1868 series of articles. Further, Peirce's semiotic categories of firsts, seconds, and thirds favors a mixed theory of justification. The conclusion is that Peirce was an infinitist, and particularly, what I will term an impure infinitist. However, the prospects for Peirce's infinitism depend entirely on the prospects for Peirce's early semantics, which are not good. (...) Peirce himself revised the semantic theory later, and in so doing, it seems also his epistemic infinitism. (shrink)

This thesis offers a naturalist revision of Alain Badiou’s philosophy. This goal is pursued through an encounter of Badiou’s mathematical ontology and theory of truth with contemporary trends in philosophy of mathematics and philosophy of science. I take issue with Badiou’s inability to elucidate the link between the empirical and the ontological, and his residual reliance on a Heideggerian project of fundamental ontology, which undermines his own immanentist principles. I will argue for both a bottom-up naturalisation of Badiou’s philosophical approach (...) to mathematics and a top-down naturalisation. Articulating my particular understanding of what realism and naturalism should commit us to, I propose a creative fusion of Badiou’s attention to metamathematical results with a structural-informational metaphysics, proposing a ‘matherialism’ uniting the more daring speculative insights of the former with the naturalist and empiricist commitments motivating the latter. (shrink)