Reliablists have argued that the important evaluative epistemic concept of being justified in holding a belief, at least to the extent that that concept is associated with knowledge, is best understood as concerned with the objective appropriateness of the processes by which a given belief is generated and sustained. In particular, they hold that a belief is justified only when it is fostered by processes that are reliable (at least minimally so) in the believer’s actual world.[1] Of course, reliablists typically (...) recognize other concepts of justification--typically subjective notions--which are given a noncompeting sort of epistemic legitimacy. However, they have tended to focus on the epistemically central notion of "strong justification," and have come to settle on this familiar reliablist analysis, supposing that it pretty much exhausts what there is to say about "objective justification.". (shrink)

The argument I present here is an example of the manner in which naturalizing epistemology can help address fairly traditional epistemological issues. I develop one argument against coherentist epistemologies of empirical knowledge. In doing so, I draw on BonJour (1985), for that account seems to me to indicate the direction in which any plausible coherentist account would need to be developed, at least insofar as such accounts are to conceive of justification in terms of an agent (minimally) possessing articul able (...) reasons and arguments, as is standard. I end by indicating important elements of coherentist epistemology that can be salvaged in the face of my argument, provided we are willing to drop the traditional commitment to characterizing justification in terms of the structure of articulable argument. (shrink)

Naturalized epistemology is not a recent invention, nor is it a philosophical invention. Rather, it is a cognitive phenomena that is pervasive and desirable in the way of human epistemic engagement with their world. It is a matter of the way that one’s cognitive processes can be modulated by information gotten from those same or wider cognitive processes. Such modulational control enhances the reliability of one’s cognitive processes in many ways ‐ and judgments about objective epistemic justification consistently evince a (...) reasonable demand for it. However, with suitable modulational control in place within an agent or a community of agents, the fitting cognitive processes take time to generate information that then engenders changes in processes and norms. Further, as there are significant historical and biographical contingencies involving trajectories through one’s environment, there are contingencies in the information and modifications that will be engendered by suitable modulational control. As a result, what makes for objectively justified belief at a time will vary ‐ as the fruits of suitable modulational control accrue over time. This is a moderate form of historicism about epistemic justification. (shrink)

Contemporary virtue epistemology (hereafter ‘VE’) is a diverse collection of approaches to epistemology. At least two central tendencies are discernible among the approaches. First, they view epistemology as a normative discipline. Second, they view intellectual agents and communities as the primary focus of epistemic evaluation, with a focus on the intellectual virtues and vices embodied in and expressed by these agents and communities. -/- This entry introduces many of the most important results of the contemporary VE research program. These include (...) novel attempts to resolve longstanding disputes, solve perennial problems, grapple with novel challenges, and expand epistemology’s horizons. In the process, it reveals the diversity within VE. Beyond sharing the two unifying commitments mentioned above, its practitioners diverge over the nature of intellectual virtues, which questions to ask, and which methods to use. -/- It will be helpful to note some terminology before proceeding. First, we use ‘cognitive’, ‘epistemic’ and ‘intellectual’ synonymously. Second, we often use ‘normative’ broadly to include not only norms and rules, but also duties and values. Finally, ‘practitioners’ names contemporary virtue epistemologists. (shrink)

This entry introduces many of the most important results of the contemporary Virtue epistemology (hereafter 'VE') research program. These include novel attempts to resolve longstanding disputes, solve perennial problems, grapple with novel challenges, and expand epistemology’s horizons. In the process, it reveals the diversity within VE. Beyond sharing the two unifying commitments mentioned above, its practitioners diverge over the nature of intellectual virtues, which questions to ask, and which methods to use.