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Overview of Wilfrid Sellars's philosophy. |
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Virtue perspectivism is a bi-level epistemology according to which there are two grades of knowledge: animal and reflective. The exercise of reliable competences suffices to give us animal knowledge; but we can then use these same competences to gain a second-order assuring perspective, one through which we may appreciate those faculties as reliable and in doing so place our first-order knowledge in a competent second-order perspective. Virtue perspectivism has considerable theoretical power, especially when it comes to vindicating our external world (...) No categories |
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Maria Rosa Antognazza's work has issued a historical challenge to the thesis that the analysis of knowledge (as justified true belief) attacked by epistemologists from Gettier onwards was indeed the standard view traditionally upheld from Plato onwards. This challenge led to an ongoing reappraisal of the historical significance of intuitive knowledge, in which the knower is intimately connected to what is known. Such traditional accounts of intuition, and their accompanying claims to epistemological primacy, constituted the precise target of Moritz Schlick's (...) |
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In a previous issue of this journal, Michael Hicks challenges my critique of Wilfrid Sellars’s arguments against the given and against the foundationalist epistemology that relies on the idea of a sensory given. I had argued that Sellars’s well-known claim that the given is a myth does not succeed because at a critical juncture he misconstrued sense-datum theorists such as Bertrand Russell and H. H. Price. In his response to my argument, Hicks makes the striking claim that Sellars was not (...) |
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Over the past twenty years, Husserlian phenomenology has increasingly drawn the attention of the cognitive community, thereby leading to the emergence of what might be called a phenomenological trend within contemporary cognitive studies. What this phenomenological trend really amounts to is however a matter of debate. The reason is that it embodies, in fact, a multifaceted reflection about the relevance of Husserlian phenomenology to the current efforts towards a scientific theory of cognition, and, to a lesser degree, about the reciprocal (...) |
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Over the past twenty years, Husserlian phenomenology has increasingly drawn the attention of the cognitive community, thereby leading to the emergence of what might be called a phenomenological trend within contemporary cognitive studies. What this phenomenological trend really amounts to is however a matter of debate. The reason is that it embodies, in fact, a multifaceted reflection about the relevance of Husserlian phenomenology to the current efforts towards a scientific theory of cognition, and, to a lesser degree, about the reciprocal (...) No categories |
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In this paper, I argue that what underlies internalism about justification is a rationalist conception of justification, not a deontological conception of justification, and I argue for the plausibility of this rationalist conception of justification. The rationalist conception of justification is the view that a justified belief is a belief that is held in a rational way; since we exercise our rationality through conscious deliberation, the rationalist conception holds that a belief is justified iff a relevant possible instance of conscious (...) |
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Roche and Sober (2013; 2014; 2017; 2019) have offered an important new argument that explanatoriness lacks confirmatory significance. My aim in this paper is not only to contend that their argument fails to show that in confirmation ‘there is nothing special about explanatoriness’ (Roche & Sober, 2017: 589), but also to reveal what is special confirmationwise about explanatoriness. I will argue that much of the heavy work in Roche and Sober's argument is done by the dichotomy into which they carve (...) No categories |
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A novel solution is offered for how emotional experiences can function as sources of immediate prima facie justification for evaluative beliefs, and in such a way that suffices to halt a justificatory regress. Key to this solution is the recognition of two distinct kinds of emotional skill (what I call generative emotional skill and doxastic emotional skill) and how these must be working in tandem when emotional experience plays such a justificatory role. The paper has two main parts, the first (...) |
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A novel solution is offered for how emotional experiences can function as sources of immediate prima facie justification for evaluative beliefs, and in such a way that suffices to halt a justificatory regress. Key to this solution is the recognition of two distinct kinds of emotional skill and how these must be working in tandem when emotional experience plays such a justificatory role. The paper has two main parts, the first negative and the second positive. The negative part criticises the (...) No categories |
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John McDowell, Richard Rorty, and Robert Brandom invoke Sellars’s arguments against the Myth of the Given as having shown that the Given is nothing more than a myth. But most of Sellars’s arguments attack logical atomism, not the framework of givenness as such. Moreover, they do not succeed. At crucial points the arguments confuse the perspectives of a knower and those attributing knowledge to a knower. Only one argument-the “inconsistent triad” argument-addresses the Myth of the Given as such, and there (...) |
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John McDowell, Richard Rorty, and Robert Brandom invoke Sellars's arguments against the Myth of the Given as having shown that the Given is nothing more than a myth. But most of Sellars's arguments attack logical atomism, not the framework of givenness as such. Moreover, they do not succeed. At crucial points the arguments confuse the perspectives of a knower and those attributing knowledge to a knower. Only one argument—the “inconsistent triad” argument—addresses the Myth of the Given as such, and there (...) No categories |
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A new way to transpose the virtue epistemologist’s ‘knowledge = apt belief’ template to the collective level, as a thesis about group knowledge, is developed. In particular, it is shown how specifically judgmental belief can be realised at the collective level in a way that is structurally analogous, on a telic theory of epistemic normativity (e.g., Sosa 2020), to how it is realised at the individual level—viz., through a (collective) intentional attempt to get it right aptly (whether p) by alethically (...) $54.99 new (collection) View on Amazon.com Direct download (3 more)  4 citations |
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Many of our ordinary beliefs about the world around us are a result of inference from more fundamental beliefs. Foundationalists in epistemology have thought that, if these ordinary beliefs are to be rationally justified, the chain of inferential justification must terminate in a belief that is justified noninferentially. Foundationalists, of the internalist variety, have thought that the most plausible candidates for ending the regress of empirical justification are experiential states, the justifying features of which the believing subject is aware. The (...) |
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