What does it mean to know how to do something? This book develops a comprehensive account of know-how, a crucial epistemic goal for all who care about getting things right, not only with respect to the facts, but also with respect to practice. It proposes a novel interpretation of the seminal work of Gilbert Ryle, according to which know-how is a competence, a complex ability to do well in an activity in virtue of guidance by an understanding of what it (...) takes to do so. This idea is developed into a full-fledged account, Rylean responsibilism, which understands know-how in terms of the normative guidance and responsible control of one's acts. Within the complex current debate about know-how, this view occupies a middle ground position between the intellectualist claim that know-how just is propositional or objectual knowledge and the anti-intellectualist claim that know-how just is ability. In genuine know-how, practical ability and guiding intellect are both necessary, but essentially intertwined. (shrink)

Intellectualists claim that knowing how to do something is a matter of knowing, for some w, that w is a way to do that thing. However, standard accounts fail to account for the way that knowing how sometimes seems to require ability. I argue that the way to make sense of this situation is via a ‘subject-specific’ intellectualism according to which knowing how to do something is a matter of knowing that w is a way for some relevant person to (...) do that thing, but who the relevant person is can change from context to context. If it is the utterer themselves, then knowing how will require ability, but otherwise it will not. (shrink)

The main goal of this paper is to defend the thesis that the content of know-how states is an accuracy assessable type of nonconceptual content. My argument proceeds in two stages. I argue, first, that the intellectualist distinction between types of ways of grasping the same kind of content is uninformative unless it is tied in with a distinction between kinds of contents. Second, I consider and reject the objection that, if the content of know-how states is non-conceptual, it will (...) be mysterious why attributions of knowing how create opaque contexts. I show that the objection conflates two distinct issues: the nature of the content of know-how states and the semantic evaluability of know-how ascriptions. (shrink)

Developing an intellectualist account of skill, Stanley and Williamson define skill as a kind of disposition to action-guiding knowledge. The present paper challenges their definition of skill. While we don’t dispute that skill may consist of a cognitive, a dispositional, and an action-guiding component, we argue that Stanley and Williamson’s account of each component is problematic. In the first section, we argue, against Stanley and Williamson, that the cognitive component of skill is not a case of propositional knowledge-wh, which is (...) typically indexical. In the second section, we seek to show that Stanley and Williamson face difficulties in arguing for a generic claim about skill as a kind of disposition, and they fail to defend intellectualism about skill based on the dispositional account. In the third section we argue that Stanley and Williamson need a more detailed account of the action-guiding aspect of skill to avoid several difficulties, including a threat of a regress. We close with some lessons for the debate over intellectualism and anti-intellectualism about skill. (shrink)

ABSTRACTA paper in two parts, the first is a critique of the commonly held view among both cognitivist and non-cognitivist sport philosophers that conscious mental representation of knowledge that is a necessary condition for skill acquisition. The second is a defense of a necessary causal condition for skill acquisition, a necessary causal condition that is mimetic, physically embodied, and socially embedded. To make my case I rely throughout on a common thought experiment in and beyond the philosophy of sport literature, (...) the seminal work of Kuhn and Quine counter the representational theory of knowledge, and recent argument in the philosophy of sport related to neurophysiology, cognition, and intentionality. Ultimately I conclude that the failure of a necessary representational condition and its replacement by a necessary casual condition in skill acquisition jeopardizes much of what has been said in the philosophy of sport about not just skill acquisition but the more popular topic of high-level skill. It does, because it challenges the assumption that there is some necessary baseline knowledge that which, according to cognitivists, is brought forward in some way into highly skillful performance or, according to non-cognitivists, is somehow left behind or subsumed into a background in highly skillful performance. (shrink)

The prequel to this paper has discussed the relation between knowledge and skill and introduced the topic of the relationship between skill and know how. This sequel continues the discussion. First, I survey the recent debate on intellectualism about knowing how (§1-3). Then, I tackle the question as to whether intellectualism (and anti-intellectualism) about skill and intellectualism (and anti-intellectualism) about know how fall or stand together (§4-5).

In this essay, I provide a new argument for Intellectualism about knowing how, one that does not rest on controversial assumptions about how knowing how is ascribed in English. In particular, I argue that the distinctive intentionality of the manifestations of knowing how ought to be explained in terms of a propositional attitude of belief about how to perform an action.

Roughly speaking, intellectualists contend that practical knowledge is always a matter of having the right kind of propositional knowledge. This article argues that intellectualism faces a serious explanatory challenge when practical knowledge crucially relies on ecological information, i.e. when know-how is scaffolded. More precisely, intellectualists struggle to provide a satisfactory explanation of seeming know-how contrasts in structurally similar cases of scaffolded ability manifestation. In contrast, even if anti-intellectualism is similarly challenged, at least some varieties of anti-intellectualism seemingly hold resources to (...) account for the relevant contrasts. (shrink)

According to Bengson et al.’s Salchow case, Irina is a novice skater who has a mistaken belief about what amounts to a Salchow, but also has a neurological abnormality which, unknowingly to her, affects both her movement and her sense of it. As a result of this twist, she always ends up succeeding in jumping the Salchow whenever she tries. This story was presented as a counterexample to a variant of anti-intellectualism, and as Bengson and colleagues expected, the vast majority (...) of participants in their survey judged both that Irina is able to do the Salchow and that she does not know how to do it. But the three conditions above leave some ambiguity about the story. That is whether Irina is aware of her own ability, or whether she is aware of what she is doing when she performs it, and therefore the fact that she can reliably perform the Salchow. However, as we report here, disambiguating this point will radically change the responses of people, which rather poses a serious challenge to intellectualism. (shrink)

Walking through the supermarket, I see the avocados. I know they are avocados. Similarly, if you see a pumpkin on my office desk, you can know it’s a pumpkin from its looks. The phenomenology in such cases is that of “just seeing” that such and such. This phenomenology might suggest that the knowledge gained is immediate. This paper argues, to the contrary, that in these target cases, the knowledge is mediate, depending as it does on one’s knowledge of what the (...) relevant kind of thing looks like. To make the case requires examining the nature of knowing what Fs look like. Is such knowledge to be understood as knowledge of a fact, or rather as a kind of ability? From the conclusion that the knowledge in the target cases is not immediate, the paper concludes that perception does not afford us immediate knowledge concerning objects’ kinds. (shrink)

I argue that the intellectualist account of knowledge-how, according to which agents have the knowledge-how to \ in virtue of standing in an appropriate relation to a proposition, is only half right. On the composition view defended here, knowledge-how at least typically requires both propositional knowledge and motor representations. Motor representations are not mere dispositions to behavior because they have representational content, and they play a central role in realizing the intelligence in knowledge-how. But since motor representations are not propositional, (...) propositional knowledge is not sufficient for knowledge-how. (shrink)

Developing an intellectualist account of skill, Stanley and Williamson define skill as a kind of disposition to action-guiding knowledge. The present paper challenges their definition of skill. While we don’t dispute that skill may consist of a cognitive, a dispositional, and an action-guiding component, we argue that Stanley and Williamson’s account of each component is problematic. In the first section, we argue, against Stanley and Williamson, that the cognitive component of skill is not a case of propositional knowledge-wh, which is (...) typically indexical. In the second section, we seek to show that Stanley and Williamson face difficulties in arguing for a generic claim about skill as a kind of disposition, and they fail to defend intellectualism about skill based on the dispositional account. In the third section we argue that Stanley and Williamson need a more detailed account of the action-guiding aspect of skill to avoid several difficulties, including a threat of a regress. We close with some lessons for the debate over intellectualism and anti-intellectualism about skill. (shrink)

An overview of the knowing-how debates over the last ten years.

How, if at all, is knowing how to do something defeasible? Some, the “intellectualists”, treat the defeasibility of knowledge-how as in some way derivative on the defeasibility of knowledge-that. According to a recent proposal by Carter and Navarro (Philos Phenomenol Res 3:662–685, 2017), knowledge-how defeat cannot be explained in terms of knowledge-that defeat; instead, knowledge-how defeat merits and entirely separate treatment. The thought behind “separatism” is easy to articulate. Assuming that knowledge of any kind is defeasible, since knowledge-that and knowledge-how (...) are fundamentally different beasts, the best accounts of their defeasibility must reflect the underlying differences between them. I reject a separatist treatment of the defeasibility of knowledge-that and knowledge-how. One can acknowledge certain important differences between knowledge-that and knowledge-how without thereby needing two theories of defeasibility. Ultimately, though, I’ll argue that the defeasibility of basic knowledge-how, unlike non-basic knowledge-how, is a much more difficult issue than has been acknowledged. (shrink)

According to Intellectualism knowing how to V is a matter of knowing a suitable proposition about a way of V-ing. In this paper, I consider the question of which ways of acting might figure in the propositions which Intellectualists claim constitute the object of knowledge-how. I argue that Intellectualists face a version of the Generality Problem – familiar from discussions of Reliabilism – since not all ways of V-ing are such that knowledge about them suffices for knowledge-how. I consider various (...) responses to this problem, and argue that none are satisfactory. (shrink)

The debate about the nature of knowledge-how is standardly thought to be divided between intellectualist views, which take knowledge-how to be a kind of propositional knowledge, and anti-intellectualist views, which take knowledge-how to be a kind of ability. In this paper, I explore a compromise position—the interrogative capacity view—which claims that knowing how to do something is a certain kind of ability to generate answers to the question of how to do it. This view combines the intellectualist thesis that knowledge-how (...) is a relation to a set of propositions with the anti-intellectualist thesis that knowledge-how is a kind of ability. I argue that this view combines the positive features of both intellectualism and anti-intellectualism. (shrink)

In this paper I consider the prospects for an epistemic norm which relates knowledge-how to showing in a way that parallels the knowledge norm of assertion. In the first part of the paper I show that this epistemic norm can be motivated by conversational evidence, and that it fits in with a plausible picture of the function of knowledge. In the second part of the paper I present a dilemma for this norm. If we understand showing in a broad sense (...) as a general kind of skill teaching, then the norm faces counterexamples of teachers who know how to teach, but not to do. On the other hand, it we understand showing more narrowly as involving only teaching by doing the relevant activity, then the data which initially supported the norm can be explained away by more general connections between knowledge-how and intentional action. (shrink)

Much of our know-how is acquired through practice: we learn how to cook by cooking, how to write by writing, and how to dance by dancing. As Aristotle argues, however, this kind of learning is puzzling, since engaging in it seems to require possession of the very knowledge one seeks to obtain. After showing how a version of the puzzle arises from a set of attractive principles, I argue that the best solution is to hold that knowledge-how comes in degrees, (...) and through practice a person gradually learns how to do something. However, the two standard accounts of know-how in the literature, intellectualism and anti-intellectualism, cannot properly account for the distinctive way in which know-how is gradually acquired by practice, a process in which conceptual representations and practical abilities are intimately interwoven. Drawing on Gareth Evans's work, I outline an account that may do so, and use this account to distinguish between two forms of learning to explain why skill generally cannot be learnt through testimony, and requires practice. (shrink)

Intellectualism about knowledge-how is the view that knowing how to do something amounts to knowing a fact. The version of intellectualism defended by Jason Stanley and Timothy Williamson holds that knowledge-how is a species of knowledge-wh, i.e., knowledge-where, -when, -who, etc. It draws its major motivation from the uniformity between ascriptions of knowledge-how and ascriptions of knowledge-wh in English, being all infinitival embedded question constructions. My aim in this paper is to challenge intellectualism of this sort. I argue that the (...) linguistic motivation for the view is not preserved across languages and that it cannot be sustained from the perspective of other languages. I will show this by examining ascriptions of practical knowledge and knowledge-wh in Russian, Turkish and German. The cross-linguistic data further suggest that ‘know how’ is ambiguous in English. In the end, the cross-linguistic data will be used to question an argument for the propositionality of practical knowledge. (shrink)

There is a common assumption that evolutionary explanations of religion undermine religious beliefs. Do etiological accounts similarly affect the rationality of religious practices? To answer this question, this paper looks at two influential evolutionary accounts of ritual, the hazard-precaution model and costly signaling theory. It examines whether Cuneo’s account of ritual knowledge as knowing to engage God can be maintained in the light of these evolutionary accounts. While the evolutionary accounts under consideration are not metaphysically incompatible with the idea that (...) religious rituals engage God, they cast doubt on whether many, if not all, rituals can do this successfully. (shrink)

How should intellectualists respond to apparent Gettier-style counterexamples? Stanley offers an orthodox response which rejects the claim that the subjects in such scenarios possess knowledge-how. I argue that intellectualists should embrace a revisionary response according to which knowledge-how is a distinctively practical species of knowledge-that that is compatible with Gettier-style luck.

Reductive intellectualists about knowledge-how hold, contra Ryle, that knowing how to do something is just a kind of propositional knowledge. In a similar vein, traditional reductivists about understanding-why insist, in accordance with a tradition beginning with Aristotle, that the epistemic standing one attains when one understands why something is so is itself just a kind of propositional knowledge—viz., propositional knowledge of causes. A point that has been granted on both sides of these debates is that if these reductive proposals are (...) right, then knowledge-how and understanding-why should be susceptible to the same extent as knowledge-that is to being undermined by epistemic luck. This paper reports experimental results that test these luck-based predictions. Interestingly, these results suggest a striking positive correlation between self-reported philosophical expertise and attributions of knowledge-how, understanding-why and knowledge-that which run contrary to reductive proposals. We contextualize these results by showing how they align very well with a particular kind of overarching non-reductive proposal, one that two of the authors have defended elsewhere according to which knowledge-how and understanding-why, but not knowledge-that, essentially involve cognitive achievement. We conclude by situating the interpretive narrative advanced within contemporary discussions about the role of expertise in philosophical judgment. (shrink)

According to reductive intellectualism, knowledge-how just is a kind of propositional knowledge (e.g., Stanley & Williamson 2001; Stanley 2011a, 2011b; Brogaard, 2008a, 2008b, 2009, 2011, 2009, 2011). This proposal has proved controversial because knowledge-how and propositional knowledge do not seem to share the same epistemic properties, particularly with regard to epistemic luck. Here we aim to move the argument forward by offering a positive account of knowledge-how. In particular, we propose a new kind of anti-intellectualism. Unlike neo-Rylean anti-intellectualist views, according (...) to which the possession of knowledge-how is just a matter of possessing certain abilities, we submit that knowledge-how is a particular kind of cognitive achievement attained just when cognitive ability is connected in the right way with successful performance. (shrink)

Reductive intellectualists hold that knowledge-how is a kind of knowledge-that. For this thesis to hold water, it is obviously important that knowledge-how and knowledge-that have the same epistemic properties. In particular, knowledge-how ought to be compatible with epistemic luck to the same extent as knowledge-that. It is argued, contra reductive intellectualism, that knowledge-how is compatible with a species of epistemic luck which is not compatible with knowledge-that, and thus it is claimed that knowledge-how and knowledge-that come apart.

Anti-intellectualists about knowledge-how insist that, when an agent S knows how to φ, it is in virtue of some ability, rather than in virtue of any propositional attitudes, S has. Recently, a popular strategy for attacking the anti-intellectualist position proceeds by appealing to cases where an agent is claimed to possess a reliable ability to φ while nonetheless intuitively lacking knowledge-how to φ. John Bengson & Marc Moffett (2009; 2011a; 2011b) and Carlotta Pavese (2015a; 2015b) have embraced precisely this strategy (...) and have thus claimed, for different reasons, that anti-intellectualism is defective on the grounds that possessing the ability to φ is not sufficient for knowing how to φ. We investigate this strategy of argument-by-counterexample to the anti- intellectualist’s sufficiency thesis and show that, at the end of the day, anti-intellectualism remains unscathed. (shrink)

We consider a range of cases—both hypothetical and actual—in which agents apparently know how to \ but fail to believe that the way in which they in fact \ is a way for them to \. These “no-belief” cases present a prima facie problem for Intellectualism about knowledge-how. The problem is this: if knowledge-that entails belief, and if knowing how to \ just is knowing that some w is a way for one to \, then an agent cannot both know (...) how to \ and fail to believe that w, the way that she \s, is a way for her to \. We discuss a variety of ways in which Intellectualists might respond to this challenge and argue that, ultimately, this debate converges with another, seemingly distinct debate in contemporary epistemology: how to attribute belief in cases of conflict between an agent’s avowals and her behavior. No-belief cases, we argue, reveal how Intellectualism depends on the plausibility of positing something like “implicit beliefs”—which conflict with an agent’s avowed beliefs—in many cases of apparent knowledge-how. While there may be good reason to posit implicit beliefs elsewhere, we suggest that there are at least some grounds for thinking that these reasons fail to carry over to no-belief cases, thus applying new pressure to Intellectualism. (shrink)

The paper starts out by distinguishing two closely related hypotheses about extended cognition. According to the strong hypothesis, there are no intrinsic representations in the brain. This is a version of the extended-mind view defended by Andy Clark and Richard Menary. On the weak hypothesis, there are intrinsic representations in the brain but some types of cognition, knowledge or memory are constituted by particular types of external devices or environmental factors that extend beyond the skull and perhaps beyond the skin. (...) This type of view was defended, for example, by Andy Clark and David Chalmers. After drawing this distinction and clarifying the notions of causal influence and constitution, I defend the second weaker hypothesis with respect to procedural knowledge and knowledge of action and show why this sort of view supports what we might call a ‘situationist-friendly virtue epistemology’. (shrink)

In the Concept of Mind from 1949 Gilbert Ryle distinguished between knowing how and knowing that. What was Ryle’s basic idea and how is the discussion going on in philosophy today? How can sport philosophy use the idea of knowing how? My goal in this paper is first to bring Ryle and the post-Rylean discussion to light and then show how phenomenology can give some input to the discussion. The article focuses especially on the two main interpretations of knowing how, (...) intellectualism and anti-intellectualism. In the second part of the article I discuss how views from phenomenology and philosophy of mind can enrich and widen our understanding of what knowing how means in relation to sport practices. It is argued that knowing how is not limited to athletic abilities but includes knowledge of how the environing world operates in relation to athletic action. (shrink)

A conspicuous oversight in recent debates about the vexed problem of the value of knowledge has been the value of knowledge-how. This would not be surprising if knowledge-how were, as Gilbert Ryle [1945, 1949] famously thought, fundamentally different from knowledge-that. However, reductive intellectualists [e.g. Stanley and Williamson 2001; Brogaard 2008, 2009, 2011; Stanley 2011a, 2011b] maintain that knowledge-how just is a kind of knowledge-that. Accordingly, reductive intellectualists must predict that the value problems facing propositional knowledge will equally apply to knowledge-how. (...) We show, however, that this is not the case. Accordingly, we highlight a value-driven argument for thinking that knowledge-how and knowledge-that come apart. (shrink)

Naive realism is one of the oldest theories of perception. To a first approximation, naive realism is the view that perception is a direct relation between a subject and an object. Many historical philosophers (from Locke to Russell) argued that naive realism must be rejected on the grounds that hallucinations are perceptual experiences without an object. Contemporary philosophers have resurrected the theory by insisting that genuine cases of perception have a different structure or a different metaphysical status than non-genuine ones. (...) This version of naive realism has come to be known as ‘disjunctivism’. Epistemological disjunctivism and disjunctivism about phenomenal belief, or what I shall call ‘Epistemological disjunctivism’, have also gained popularity in recent years. More recently disjunctivist accounts of bodily movements, abilities and reasons for action have entered the philosophical scene. This entry focuses on the contemporary debate about disjunctivism: its characterization, its motivation and its potential shortcomings. (shrink)

The entry is intended as an advanced introduction to the topic of knowledge-how. It starts with a list of overviews, monographs and collections, followed by selected 20th century discussions. The last two sections contain sources pertaining to Ryle's own work on the topic as well as work by other influential thinkers, and themes that are sometimes associated with knowledge-how. The remaining seven sections survey the contemporary literature on knowledge-how from three perspectives: (i) generic desiderata for accounts of knowledge-how, (ii) specific (...) topics that are already well-entrenched in the tradition of particular subdisciplines and (iii) second-order controversy regarding distinct assumptions and tools employed by the debaters. (shrink)

This paper challenges the appeal to theory virtues in theory choice as well as the appeal to the intellectual and moral virtues of an agent as determining unique choices between empirically equivalent theories. After arguing that theoretical virtues do not determine the choice of one theory at the expense of another theory, I argue that nor does the appeal to intellectual and moral virtues single out one agent, who defends a particular theory, and exclude another agent defending an alternative theory. (...) I analyse Duhem’s concept of good sense and its recent interpretation in terms of virtue epistemology. I argue that the virtue epistemological interpretation does not show how good sense leads to conclusive choices and scientific progress. (shrink)

In her black and white room, Mary doesn’t know what it is like to see red. Only after undergoing an experience as of something red and hence acquainting herself with red can Mary learn what it is like. But learning what it is like to see red requires more than simply becoming acquainted with it. To be acquainted with something is to know it, but such knowledge, as we argue, is object-knowledge rather than propositional-knowledge. To know what it is like (...) one must know an appropriate propositional answer to the question ‘what is it like?’. Despite this mismatch between object-knowledge and knowing an answer, we believe that acquaintance is crucial to Mary’s epistemic progress. When Mary leaves her black and white room, her new knowledge tempts one to think that she must come to know a candidate answer (a coarse-grained fact) that she didn’t know in her room. Since Mary already knows all the physical facts in her room, any additional facts she might learn appear to threaten physicalism. In reply, many physicalists have been attracted to the phenomenal concept strategy according to which Mary can come to have new knowledge and hence know a new answer to the question ‘what is it like to see red?’ by entertaining a coarse-grained fact under a concept she didn’t possess in her room – Mary learns a new fine-grained fact. We believe both of these accounts of Mary’s epistemic progress are mistaken. As we argue, Mary could know every fact (coarse-grained and fine-grained) that might serve as an answer to the question ‘what is it like to see red?’ and still not know what it is like. The physical world leaves no leftover coarse-grained facts for Mary to learn and because concepts are sharable, easy to possess, and easy to introduce, there are possible situations in which Mary, while in her black and white room, has every concept that might make a fine-grained difference. In short, even when Mary is granted a great deal of factual knowledge and vast conceptual resources, she may still not know an appropriate answer to the question ‘what is it like to see red?’. But in any such situation, Mary lacks acquaintance with red and on this basis we argue that in order to know what it is like, in order for Mary to know an appropriate answer, Mary’s propositional knowledge must be appropriately related to her acquaintance with red. (shrink)