1. What are called ‘intuitions’ in philosophy are just applications of our ordinary capacities for judgement. We think of them as intuitions when a special kind of scepticism about those capacities is salient. 2. Like scepticism about perception, scepticism about judgement pressures us into conceiving our evidence as facts about our internal psychological states: here, facts about our conscious inclinations to make judgements about some topic rather than facts about the topic itself. But the pressure should be resisted, for it (...) rests on bad epistemology: specifically, on an impossible ideal of unproblematically identifiable evidence. 3. Our resistance to scepticism about judgement is not simply epistemic conservativism, for we resist it on behalf of others as well as ourselves. A reason is needed for thinking that beliefs tend to be true. 4. Evolutionary explanations of the tendency assume what they should explain. Explanations that appeal to constraints on the determination of reference are more promising. Davidson’s truth-maximizing principle of charity is examined but rejected. 5. An alternative principle is defended on which the nature of reference is to maximize knowledge rather than truth. It is related to an externalist conception of mind on which knowing is the central mental state. 6. The knowledge-maximizing principle of charity explains why scenarios for scepticism about judgement do not warrant such scepticism, although it does not explain how we know in any particular case. We should face the fact that evidence is always liable to be contested in philosophy, and stop using talk of intuition to disguise this unpleasant truth from ourselves. (shrink)

Vogel, Sosa, and Huemer have all argued that sensitivity is incompatible with knowing that you do not believe falsely, therefore the sensitivity condition must be false. I show that this objection misses its mark because it fails to take account of the basis of belief. Moreover, if the objection is modified to account for the basis of belief then it collapses into the more familiar objection that sensitivity is incompatible with closure.

In philosophy, the criteria for personhood (PH) at a specific point in time (synchronic), and the necessary and sufficient conditions of personal identity (PI) over time (diachronic) are traditionally separated. Hence, the transition between both timescales of a person's life remains largely unclear. Personal habits reflect a decision-making (DM) process that binds together synchronic and diachronic timescales. Despite the fact that the actualization of habits takes place synchronically, they presuppose, for the possibility of their generation, time in a diachronic sense. (...) The acquisition of habits therefore rests upon PI over time; that is, the temporal extension of personal decisions is the necessary condition for the possible development of habits. Conceptually, habits can thus be seen as a bridge between synchronic and diachronic timescales of a person's life. In order to investigate the empirical mediation of this temporal linkage, we draw upon the neuronal mechanisms underlying DM; in particular on the distinction between internally and externally guided DM. Externally guided DM relies on external criteria at a specific point in time (synchronic); on a neural level, this has been associated with lateral frontal and parietal brain regions. In contrast, internally guided DM is based on the person's own preferences that involve a more longitudinal and thus diachronic timescale, which has been associated with the brain's intrinsic activity. Habits can be considered to reflect a balance between internally and externally guided DM, which implicates a particular temporal balance between diachronic and synchronic elements, thus linking two different timescales. Based on such evidence, we suggest a habit-based neurophilosophical approach of PH and PI by focusing on the empirically-based linkage between the synchronic and diachronic elements of habits. By doing so, we propose to link together what philosophically has been described and analyzed separately as PH and PI. (shrink)

The author identifies the structure of Sharon Street's skeptical challenge to non-naturalist, normative epistemic realism as an argument that NNER is liable to reliability defeat and then argues that Street's argument fails, because it itself is subject to reliability defeat. As the author reconstructs Street's argument, it is an argument that the normative epistemic judgments of the realist could only be probabilistically sensitive to normative epistemic truths by sheer chance. The author then recaps Street's own naturalist translation of normative epistemic (...) judgments into purely descriptive, contingent probability statements, and argues that, on her own terms, the reasoning that leads her to rationally believe in evolutionary theory could only be probabilistically sensitive to the relevant purely descriptive, contingent probabilities by sheer chance. The author's argument is addressed to Street, but it applies to all evolutionary naturalist accounts of epistemic rationality. The author explains how his argument differs from Plantinga's Evolutionary Argument Against Naturalism and shows how it avoids the objections to Plantinga's EAAN. The author closes with the outline of an explanation of how evolution could have made human reasoning probabilistically sensitive to metaphysically necessary normative epistemic standards, even though those standards did not exert and, indeed, could not have exerted any kind of causal influence on the evolutionary process. (shrink)

A THEIST NEEDS A THEODICY, AN ACCOUNT FOR EACH KNOWN KIND OF EVIL OF HOW IT IS PROBABLE THAT IT SERVES A GREATER GOOD, IF HIS BELIEF IN GOD IS TO BE RATIONAL--UNLESS EITHER HE HAS OTHER EVIDENCE FOR THE EXISTENCE OF GOD WHICH OUTWEIGHS THE COUNTEREVIDENCE FROM EVIL, OR HE HAS FOUND THE RESEARCH PROGRAMME OF THEODICY PROGRESSIVE. IT IS NOT ENOUGH, CONTRARY TO WYKSTRA AND PLANTINGA, TO CLAIM THAT GOD MAY BE PURSUING GREATER GOODS BEYOND OUR UNDERSTANDING. HOW (...) EVIDENCE FUNCTIONS HERE IS WELL CAPTURED BY THE PROBABILITY CALCULUS. (shrink)

(2013). Will it be me? Identity, concern and perspective. Canadian Journal of Philosophy: Vol. 43, No. 2, pp. 206-226.

I undermine the argument that ‘high’ epistemic standards are false because children and other cognitively unsophisticated subjects possess justification while lacking certain logical and epistemic concepts. I argue, instead, that the standards we often use to attribute logical and epistemic concepts to ordinary, cognitively sophisticated adults can easily be seen to cover many unsophisticated subjects; therefore, the alleged lack of certain concepts is no basis for rejecting ‘high’ epistemic standards. Whether or not such standards are correct has to be argued (...) on other grounds. (shrink)

But it’s not the mere fact that the RA theorist needs an account of ‘ruling out’ and ‘relevance’ that has tended to lead people to regard the RA approach with suspicion. In itself, this simply means that the RA theorist has some further work to do; and what theorist doesn’t? No; the principal source of scepticism regarding the ability of the RA theorist to come up with a complete and satisfactory account of knowing stems, rather, from an unhappiness with the (...) specific elaborations of the core RA claim that various theorists have offered; for these elaborations have typically involved some rather controversial claims and/or assumptions, and it is against these claims/assumptions that the bulk of the criticism of the whole RA approach has been directed. (shrink)

This article considers how people judge the identity of objects (e.g., how people decide that a description of an object at one time, t₀, belongs to the same object as a description of it at another time, t₁). The authors propose a causal continuer model for these judgments, based on an earlier theory by Nozick (1981). According to this model, the 2 descriptions belong to the same object if (a) the object at t₁ is among those that are causally close (...) enough to be genuine continuers of the original and (b) it is the closest of these close-enough contenders. A quantitative version of the model makes accurate predictions about judgments of which a pair of objects is identical to an original (Experiments 1 and 2). The model makes correct qualitative predictions about identity across radical disassembly (Experiment 1) as well as more ordinary transformations (Experiments 2 and 3). (shrink)

In the recent philosophy of explanation, a growing attention to and discussion of non-causal explanations has emerged, as there seem to be compelling examples of non-causal explanations in the sciences, in pure mathematics, and in metaphysics. I defend the claim that the counterfactual theory of explanation (CTE) captures the explanatory character of both non-causal scientific and metaphysical explanations. According to the CTE, scientific and metaphysical explanations are explanatory by virtue of revealing counterfactual dependencies between the explanandum and the explanans. I (...) support this claim by illustrating that CTE is applicable to Euler’s explanation (an example of a non-causal scientific explanation) and Loewer’s explanation (an example of a non-causal metaphysical explanation). (shrink)

The thesis that rationality consists in the straight-forward maximization of utility has not lacked critics. Typically, however, detractors reject the Humean picture of rationality upon which it seems based; they seek to emancipate reason from the tyranny of the passions. It is, then, noteworthy when an attack on this thesis comes from ‘within the ranks.’David Gauthier's paper ‘Reason and Maximization’ is just such an attack; and for this reason, among others, it is interesting. It is not successful, though. In defense (...) of this conclusion, we shall begin by relating the essentials of Gauthier's argument. Then we shall examine in some detail Gauthier's claim that the principle of straighforward max-imization fails to be self-supporting. We shall argue that Gauthier's defense of this claim is at best incomplete. Finally, we shall show that the fact that a normative principle is self-subverting or non-self-supporting does not entail that the principle is defective. (shrink)

Since our moral and legal judgments are focused on our decisions and actions, one would expect information about the neural underpinnings of human decision-making and action-production to have a significant bearing on those judgments. However, despite the wealth of empirical data, and the public attention it has attracted in the past few decades, the results of neuroscientific research have had relatively little influence on legal practice. It is here argued that this is due, at least partly, to the discussion on (...) the relationship of the neurosciences and law mixing up a number of separate issues that have different relevance on our moral and legal judgments. The approach here is hierarchical; more and less feasible ways in which neuroscientific data could inform such judgments are separated from each other. The neurosciences and other physical views on human behavior and decision-making do have the potential to have an impact on our legal reasoning. However, this happens in various different ways, and too often appeal to any neural data is assumed to be automatically relevant to shaping our moral and legal judgments. Our physicalist intuitions easily favor neural-level explanations to mental-level ones. But even if you were to subscribe to some reductionist variant of physicalism, it would not follow that all neural data should be automatically relevant to our moral and legal reasoning. However, the neurosciences can give us indirect evidence for reductive physicalism, which can then lead us to challenge the very idea of free will. Such a development can, ultimately, also have repercussions on law and legal practice. (shrink)

Questions of identity over time are often hard to answer. A long tradition has it that such questions are somehow soft: they have no unique, determinate answer, and disagreements about them are merely verbal. I argue that this claim is not the truism it is taken to be. Depending on how it is understood, it turns out either to be false or to presuppose a highly contentious metaphysical claim.

This article discusses left-libertarian justifications of basic income. The basic income policy is designed to decouple income from employment in the monetized economy by allowing the individual to access, on a regular stipulated basis, a grant that is independent of her ability and willingness to work for remuneration. This article attempts to amend an important failure with respect to the way in which the concept of real freedom has been treated in Van Parijs’ pioneering defense of the universal grant. Van (...) Parijs’ defense of basic income does not pay substantial attention to the freedom that work-lovers would gain from the opportunity to opt out of work, which the grant would facilitate if sufficiently generous. Van Parijs’ justification of basic income is incomplete in terms of the value it places on the opportunity to enjoy freedom from employment from the purview of every member of society, not only those that will, or might, decide to lead a life outside of work. The article develops the argument that such failure results from the fact that Van Parijs’ conception of freedom is centered on the importance of actual or potential preference satisfaction as opposed to non-agent-centered reasons. (shrink)

If good taste is a virtue, then an account of good taste might be modelled on existing accounts of moral or epistemic virtue. One good reason to develop such an account is that it helps solve otherwise intractable problems in aesthetics. This paper proposes an alternative to neo-Aristotelian models of good taste. It then contrasts the neo-Aristotelian models with the proposed model, assessing them for their potential to contend with otherwise intractable problems in aesthetics.

What is it to have conclusive reasons to believe a proposition P? According to a view famously defended by Dretske, a reason R is conclusive for P just in case [R would not be the case unless P were the case]. I argue that, while knowing that P is plausibly related to having conclusive reasons to believe that P, having such reasons cannot be understood in terms of the truth of this counterfactual condition. Simple examples show that it is possible (...) to believe P on the basis of reasons that satisfy the counterfactual, and still get things right about P only as a matter of luck. Seeing where this account of conclusive reasons goes wrong points to an important distinction between having conclusive reasons and relying on reasons that are in point of fact conclusive. It also has wider consequences for whether modal principles like sensitivity and safety can rule out the pernicious kind of epistemic luck, or the kind of luck that interferes with knowledge. (shrink)

Craig casts doubt upon the project of trying to give the traditional sort of necessary and sufficient conditions for A knows that p. He interprets the inadequacy of existing analyses of knowledge as evidence that our concept of knowledge is complex and diffuse, and concludes that we should aim to understand it by thinking about the rôle the concept plays in our lives, rather than by trying to find necessary and sufficient conditions for the truth of knowledge ascriptions.There is surely (...) something right about Craig's view: we are unlikely to succeed in any attempt to analyse away the intricacies in our concept of knowledge. We cannot realistically hope to uncover a set of necessary and sufficient conditions for A knows that p which are in all cases either clearly satisfied or clearly not satisfied. Nor, I suspect, is it possible to offer necessary and sufficient conditions for knowledge which are widely accepted as being more securely understood than knowledge itself. (shrink)

What is a duty of justice? And how is it different from a duty of beneficence? We need a clear account of the contrast. Unfortunately, there is no consensus in the philosophical literature as to how to characterize it. Different articulations of it have been provided, but it is hard to identify a common core that is invariant across them. In this paper, I propose an account of how to understand duties of justice, explain how it contrasts with several proposals (...) as to how to distinguish justice and beneficence, respond to some objections and suggest further elaborations of it. The conceptual exploration pursued in this paper has practical stakes. A central aim is to propose and defend a capacious concept of justice that makes a direct discussion of important demands of justice (domestic and global) possible. Duties of justice can be positive besides negative, they can be imperfect as well as perfect, they can range over personal besides institutional contexts, they can include multiple associative reasons such us non-domination, non-exploitation and reciprocity, and they can even go beyond existing national, political, and economic associative frameworks to embrace strictly universal humanist concerns. We should reject ideological abridgments of the concept of justice that render these possibilities, and the important human interests and claims they may foster, invisible. (shrink)

The paper explores the disjunctive riddle for induction: If we know the sample Ks to be P, we also know that they are P or F. Assuming that we also know that the future Ks are non-P, we can conclude that they are F, if only we can inductively infer the evidentially supported P-or-F hypothesis. Yet this is absurd. We cannot predict that future Ks are F based on the knowledge that the samples, and only they, are P. The ensuing (...) challenge is to account for the unprojectibility of the disjunctive hypothesis. I provide an explanation in terms of epistemic dependence. The P-or-F hypothesis is unprojectible because the evidence supporting it depends epistemically on the evidence for the defeated P-hypothesis. The paper also shows that the disjunctive riddle covers the essence of Goodman's infamous grue-problem, which, therefore, can be resolved by the same means: In contrast to the green-hypothesis, the grue-hypothesis is unprojectible because the grue-evidence depends on the evidence for a defeated hypothesis. (shrink)

Here’s a problem that any reliability theory must face, whether it’s one that holds that beliefs are justified just when they’re products of belief-forming mechanisms with the potential of having good records of yielding true beliefs, or one that holds that a belief meets the standards for knowledge if and only if its causal basis rules out any relevant chance of mistake. The problem is made evident when cast in probabilistic terms. Let r be S’s reason for tokening the true (...) belief that p under conditions c. Then, according to reliabilism, Sis justified in believing that p under c iff r makes it sufficiently probable that p, whileS knows that p iff the conditional probability that p on r and c is unity. But how do we specify the belief context c to be counted as epistemically relevant? As urged recently by John Pollock, on the face of it there seems to be no principled reason for excluding mention of the truth value of the proposition believed. As he says, ‘The only obvious way to construct an objective non-epistemic kind of definite probability is to make it conditional on everything that is true [at the belief’s tokening]’ ; and, as he notes, ‘one feature of the present circumstances is a characterization of the belief as a belief in [p ], and another feature is the truth value of [p]’. But if we allow both the belief token and its truth value membership in the relevant belief context, we then have the hopeless task of explaining how the probability of the token’s being true can be anything but one or zero, one if what is believed is true, and zero if it’s false. This in tum would commit reliabilism to the foolish doctrines that a belief’s truth is sufficient for knowledge, while no false belief is ever even justified. No wonder, then, that Pollock says ‘there is no way to construct an intelligible notion of reliability which does the job required by the reliabilist’. And he is surely right in this: Neither knowledge nor justification can be explained as the chance of a belief’s being true if the relevant belief context is required to mention both the belief tokened and its truth value. We would be engaged in a comparably pointless task were we to try to explain the likelihood of a wager’s being a good bet on a horse race when we had to include among the givens both which horse was picked and its finish, or were we to try to make sense of the assertion that a theory’s predictions have a good chance of being true when both what the theory predicts and its outcome had to be included among the givens. (shrink)

The chance objection to incompatibilist accounts of free action maintains that undetermined actions are not under the agent's control. Some attempts to circumvent this objection locate chance in events posterior to the action. Indeterministic-causation theories locate chance in events prior to the action. However, neither type of response gives an account of free action which avoids the chance objection. Chance must be located at the act of will if actions are to be both undetermined and under the agent's control. This (...) dissolves the apparent paradox of Frankfurt-type cases as well as the chance objection to incompatibilist free will. (shrink)

In the 1960s, a school formed in Heidelberg around Dieter Henrich that criticized—with reference to J. G. Fichte—the ‘reflection model’ of self-consciousness according to which self-consciousness consists in a representational relation between two mental states or the self-representation of a mental state. I present a new “Heidelberg perspective” of pre-reflective self-consciousness. According to this new approach, self-consciousness occurs in two varieties which regularly are not sufficiently distinguished: The first variety is egological self-consciousness that exists in connection with the use of (...) concepts. It consists in the consciousness of having an awareness of oneself as the Ego of a conscious state. The second variety is anonymous pre-reflective self-consciousness, which is awareness of consciousness but does not contain egological information. The pre-reflective self-consciousness does not exhibit a subject-object structure and thus cannot be appropriately determined as a representation, self-representation, or even acquaintance relation. Rather, anonymous self-consciousness is characterized by an indistinction of subject and object. However, pre-reflective self-consciousness is the basis of egological self-consciousness. (shrink)

We present a new account of perceptual consciousness, one which gives due weight to the epistemic commitment of normal perception in familiar circumstances. The account is given in terms of a higher-order attitude for which the subject has an immediate perceptual epistemic warrant in the form of an appropriate first-order perception. We develop our account in contrast to Rosenthal's higher-order account, rejecting his view of consciousness in virtue of so-called ‘targetless’ higher-order states. We explain the key notion of an immediate (...) perceptual warrant and show both that it requires the content of the higher-order attitude to match that of the first-order perception, and also that it gives a new perspective on the intimate relationship, rightly emphasised by Rosenthal, between consciousness and a subject's testimony as to ‘how it is with her’. (shrink)

In recent years work on the topic of personal identity has flourished. Much of it is ingenious and some of it is quite dazzling. Despite the brilliance of the literature, however, the topic itself continues to be wrapped in darkness and its capacity to baffle and perplex is as great as ever. In the present paper, I will attempt to make clear that and why this is so. I shall begin by showing why the most recent virtuoso performance in the (...) area leaves everything as obscure as before. I shall then develop a version of what appears to me to be the most viable alternative to both the bankrupt view just unmasked and its equally bankrupt congeners, and indicate why it too is less than fully satisfactory. The upshot will be that we seem to be faced with three possible conclusions, each moderately compelling, but none obviously correct or altogether happy. (shrink)

The most prominent arguments for scepticism in modern epistemology employ closure principles of some kind. To begin my discussion of such arguments, consider Simple Knowledge Closure (SKC): (SKC) (Kxt[p] ∧ (p → q)) → Kxt[q].1 Assuming its truth for the time being, the sceptic can use (SKC) to reason from the two assumptions that, firstly, we don’t know ¬sh and that, secondly, op entails ¬sh to the conclusion that we don’t know op, where ‘op’ and ‘sh’ are shorthand for ‘ordinary (...) proposition’ and ‘sceptical hypothesis’ respectively. (SKC), however, fails for familiar reasons: since knowledge entails belief (KB), we can derive the falsity (F) from (SKC) by hypothetical syllogism, and thus reduce (SKC) to absurdity: (KB) Kxt[p] → Bxt[p]. (F) (Kxt[p] ∧ (p → q)) → Bxt[q]. (shrink)

I articulate a functional characterisation of the concept of evidence, according to which evidence is that which allows us to make inferences that extend our knowledge. This entails Williamson's equation of knowledge with evidence.

In the chapter entitled ‘Philosophy and the Meaning of Life’ in Robert Nozick’s Philosophical Explanations there is an admonitory passage with many applications. ‘It is a puzzle,’ says Nozick, ‘how so many people, including intellectuals and academics devote enormous energy to work in which nothing of themselves or their important goals shines forth, not even in the way their work is presented. If they were struck down, their children upon growing up and examining their work would never know why they (...) had done it, would never know who it was that did it. They work that way and sometimes live that way, too’. (shrink)